Later in the celebration of the fifth Intranspiration of our Lord, it is of our yearly annual returning to the homages. The other day I had that great joy to speak to the novices at the beginning of this week, and in looking forward to the Feast of the Transfiguration, they had to explain a little to Lukács the original intention The vision of Paris had not seemed, of course, like we found it to be. We had seen it somewhere in a small way, and it was a great joy to meet with William as they did. equal to this little exclamation.

[01:06]

the facts and circumstances can happen in a right way, and there is a range of that, like, that is not serious, really. Fruit would be, I hope, lasting, will be lasting, and the blessed fruit of the monogamistic life is Naturally, he poses a, also for me personally, a certain obligation, always again and again, to go back to that original vision. That's poor, and it's not what either is an instrument in the hand of God, a thing, you know, chomping really, wheels in his service. and certainly also for the service of the church at the end of a step in the circuitry. Master, if you don't believe, it's a God-given thing, and that makes that possible, to work jointly, and that venture, that we've done it like this, and that we see this, the power of the eyes, the voice, the voice, the voice,

[02:38]

that has to carry it through, and therefore we have to listen again and again to that original invitation. I'm also requesting a very recent reading. The question being not there about relation between Western and Muslim, And now would the Western be part of a way to the Domitian who had done what would be the connection? And I must say that there was a certain difference of opinion, naturally, because the younger ones had really never heard much of the Eastern doctrine. And when they happen, they use the I-D numbers. They're in a consonant. And so they are in the letters. As it is understandable in Western, just more and more the realization of their own community life, and coming of anything slowly on their own community, is in a genuine, distinct, and understanding, and living together in true charity.

[03:58]

So here we are, this, but would I not doubt it, But let me say, our mission is to manage this difficulty in the world. And, of course, then the person, of course, I feel very accomplished with the identity in the West. And I try to explain that to people from the heavens. Maybe see a possibility instead of a hundred possibilities, don't you think? in your mission, in your nation, into the care of other animals. And they are the problems that begin with very, very deep in which there is really the only legitimate basis for any Alvin's idea in this country came from and was devoid of the fact that he flew again.

[05:05]

The circumstances of divine partners were completely in awe of this. All they had was Alvin's expectation and he was made a bliss as a little mission. And he said, a community leader of Western would say, decide against the commission. My commission here in Western just finished. I will do what I can. And I will try to do that by leaving them. They're all fake. You understand? I cannot act anymore. as the founder of this place, in my original mission, and all of the places on earth who still face it legitimately, in some which, Lord, I fear, I stand. And, of course, it's naturally as true as the community in which we saw them as element. You know, the atheists, [...]

[06:09]

going with it and accepting this situation. But when we are seated in it, suddenly, I always told you the doors of the future. I wouldn't challenge you about much of the idea, you know, of what we have to keep the spirit of the Holy Power. holy, but then especially, you know, when you have this kind of power of spirit crystallizes around that you should turn to the right, turn to the left, this specific point of the holy energy of someone like that. where this, or where that should go, and I put on this plant, and I put on that plant, and so on. All this kind of thing, you know, there is, there is, of course, a lot between this, and so this is different. It's, it's never... So I would, however, feel very strong, too, that my own mission here, you know, is simply clear.

[07:25]

It is on a very big net, and there is extremely interiorly very windy. called On the Path of God, There is Everything, and of course, as such, two women basically in the same position as the upper level. I see that the community, the majority of the community, would declare a disagreement, a division, to resign. My culture here is French, but we are not certainly one of these suburbs. But I only wanted to explain that, you know, that there is a definite responsibility, it is their heritage. Now, it is their fortress, and things like that are more is a piece in which we not only think about this, but as you know, every piece is a mysterium.

[08:31]

It is one main aspect, one of the phases of the Lord's dim work, which in the celebration of peace is made apparent again, so that the end of the world in you is up. And therefore, for us to celebrate the peace of the Transfiguration, it is a very real and a quality entering into and a good view of the original vision which walks with the Transfiguration. That is, of course, what means a Transfiguration. This context also, to me, is the manifestation All the glory will be given to you. That is, that's replacing. And this manifestation is for the apostles. So that they, as it were, the ecclesia, you know, is in some way, in some way, and the ecclesia in the intimate connection with the manifestation of gospel in the Old Testament,

[09:47]

The people of the Old Testament, the people of the New Testament, And all that is above and it's centered in the person of man, God, glory, and Christ. So that's the essence. Into that we enter. Here is the piece of the Transfiguration. I see that now when I just say, explain it as the Holy Spirit making it. This is what is connected. Now, think back, what are, as I say, shall I say, psychologically speaking, or shall I say, surgically speaking, as a matter of inner experience, you understand what is blue, as the dimensions of blue.

[11:07]

Talks. could say that, first of all, all of us, when we go back to that little old regiment in Easton, I told you so often, years ago, England began an airfare of the Japanese, and that was our Japanese, and it was, [...] not concerned about the truth, that is, not concerned about morality, but it was simply on a different level than the level of yours, on the level of love. That means on a level in which we find ourselves at the end. It is still the world, the world of dogs, where we are the instruments in the pursuits of some practical enemy.

[12:14]

But there we are, in the world of Dukes, we are taken into a world which is there for its own sake. which has its inner justice in nature, and its inner dignity, its inner splendor in itself. This glory is something's I am. Glory is the end of all ends. Therefore, glory is fulfilled. Glory is, for that matter, is perfection. Glory is wisdom. Glory is not a thing that is up here on the beach that is long-running. Glory is not a thing that is hard-working, who knows how hard to do something. But glory is never fulfilled. Yesterday, John Kohler, on the mountains for the Jews, a category emerged in which I think

[13:23]

fits into that, into this work, into this direction. He spoke about the work of the teacher. He is not a lonely person. I think I'm quite right. We think we're right. He was the Catholic holiness. What he has to bring to, what he has to have, is holiness as teacher. The leaders of the linguists, therefore, who were leaders, you know, and younger ones, were to learn a good way. There is that dimension of humility. It means he has to recognize that he is the princess and that the future generation, that the teachers were standing on his shoulders. That's one aspect. But the other aspect is wholeness. There must be something. See, there must be a base.

[14:26]

This wholeness is also the source of what we would call authority. We are people that make the law, and we are the ones In his personal presence, and through his personal presence, this thing that he called room, they realized that, of course, he was cursed, this part of his life, through all the things he said as a teacher. And when they wanted to come solo, they didn't question, they didn't care. This teaching had a thing that they would say, he speaks as one who has power, who has authority, exclusive. That is stupid. See, because there is a dimension of love.

[15:29]

Love where it is a manifestation of the inner ways, the inner work of a person, the other person. And yet by now, Lord, there is in speaking these words, this was conveyed. He spoke that one who had authority. Therefore, it exists. It is as we have as in the Old Testament. It talks of my prestation from a servant. So there is connected with the word, Lord, one of the ideas. You know, it is this, if you remember nature, it's a beautiful thing, and anyone who has ever seen it, will keep it as a deep experience. When in clear England, like this, some would be able to still kind of focus the whole pulpit of a statue of light.

[16:36]

And then, as they lie on the graves of the snow-capped mountain heads of the others, they are freed by the spirit, being there as a reaction of awe, of a thing that is in no way oppressive, but a thing that is lifting up, the feeling that you have deep reverence But at the same time, also, it's nowhere an imitation of a novel. Part of the conjuring is the fuller portrayal. The eye begins, you know, rests on the snow-covered mountain tops of the jocks of the alps, you know, with them. feeling that here is a manifestation of something that stands as a blood and splendor in existence.

[17:44]

And then what appeals to me is this source of power that lifts up your heart. Why? Because in the divine nature, we are being in God's image. So we are mirrors of God's splendor. And especially as Christians, we are in our way into Christ who is the image, the mirror of God's glory. And therefore, through our baptism, we have as a way the sense of glory, the taste of glory. And this sense and taste of glory, that is what holds to establishes our monastic life and our monastic vocation. The reason why, for example, we don't take on here, especially at this place, a certain different role, which would then put our life under its load and force the whole community to allocate and all that I said,

[18:56]

And even the kind of sitting neck, I mean, the wig, you know, the robe, or holding to the clothes, then this work of this kind, the reason for that is because then we would lose, we would lose the table height. And the table height would darken. And instead of being here, it's so beautiful. I mean, everyone who comes here says, well, you are close to heaven. It's true. The table lights and the alarms, all that is with it, you know, to the top of the mountain. Why? Because there you are. Here are these particular enterprises. and its various occupations. And I hope everyone agrees, and we all agree, that to be here, to live, are not serious as we will ever tell you.

[20:07]

We don't live here as places in your celebration. And we do, that the individual undertakes so in him or her. service of the practical needs of the church, doing it in a different dimension. The only way to describe it here is it's the dimensional. It is the absolute that touches us. And this absolute should call us and can utilize and can touch us only in this kind of wealthiness. The work of God is essentially twice. The work of God is essentially the dimension of the field. The literature is as While he said that all these things have struck this force, these first weeks and months, we discovered very, very important liturgy plan.

[21:28]

And therefore this whole idea which is connected with that, and our question lies here. There it is, don't worry, doesn't say, but look at who loves to get married. And then you list, you learn some other things that will gather marriage. We believe the dimension of glory is not the tallest of worlds, and has in it, you know, I'm going to say, a tremendous miracle. But it is this way, you know, what no ear has heard, what no eye has seen, and what never entered into anywhere else now, there God has prepared for those who love him. You feel, if you think about it, you feel right away the tremendous liberty

[22:33]

that the dimension of glory, even psychologically, as a psychological reaction, produces in our hearts. And as soon as we feel this liberty, the liberty, I would say, in the glory of reaction, this liberty is a joy. It is a joy. And it's therefore something that is interiorly waiting in our hearts We realize now, to be full, that this simple vision of the glory of God is an essential part of the messianic age. Whenever God describes the new world, he says in the glory of the Lord, cover the world with the waters of the ocean. The ocean. Over with it. Ezekiel speaks about the return of the glory into the temple of Jerusalem.

[23:41]

Coming from the east, rising from the south. The end of the right way, the end of the right way, the dimension of liberty. When they are brought up, it is agreed that they be considered simply our monastic life, as a boundary within itself, and something that is first of all needed for its own sake. And what that means would add to the wider meaning. It is needed for us to know that it comes, Just as they're going to be balanced, that will be woven, and it's sure to be woven. They're taped up with shining weapons. We give them something that is a privilege to the Lord Jesus Christ. That our life is not an intention, a kind of an attempt to copy the superior aspect of the historical life.

[24:46]

the historic Christ. But the people, let us say, figures, global figures, the church, this messianic age, it's, of course, Christ as the new wisdom, the one which has more and the widest atom of the Father. Gideon, for his, as it were, our door, our inner canons, the real cook of our monastic and our freedom, the freedom that we try to preserve. All these things that we would sometimes call contemplative life, that means a life again in which it has its meaning itself because it is lived in that meaning itself. Presence, that is what glory is, presence of the us, God's presence.

[25:55]

That life, you know, has that inner, the inner value, it's the liberty, and it's expressed in the grace. And that is, you know, the dimension of bringing up of glory into us. We are members. Purity for our power. Purity for our power. These words for us simply mean that kind of power which immediately reflects the glory of the inhuman people. We should, of course, in itself, in itself, can't say that is quite a word if you look If you try to analyze literally this dimension of prayer, which is, for our part, the focus of the work of God, is so, so essential.

[26:56]

You see, by the way, this praise in the other hymns, on our part, to praise God, is something which helps we have to reach our beyond ourselves. Even in the act of praise, we face something that in the wilderness, and in this very act itself, we cannot reach. So that praise itself, the praise of the docks, even in the docks of Christ, is something that really has truly an extent in the right sense of the word. We are confronted with what we call the mystery. Therefore also our life makes sense and meaning of better. And that is also that you know that I mean that instead.

[27:58]

So tremendously important that if our existence and the thoughts of our life have any meaning, That means, this evening, that in some way, they express this man. And that is, of course, also in our whole life of life. You know very well, and that is simply, one of the things is to the point in which this man is very simply standing. And that is that we do not separate an act of officially affording the divine office as an act of permanent duty, which is then rather good, and as there is good, and I am fulfilled in my obligation, then I can go into the region of pride.

[29:03]

For us, that would be a sin against the whole picture of Monty and against the whole idea of Monty. Because what do we have for Monty? It is simply that the glory of the Father shines in the face of Christ. And that a chance falls in his own, in his God's eyes. And the faithful are officially and publicly, that means, what does it mean, publicly? That means in the gates, before the eyes of the world and of the church, they are gathered in here. And therefore, what is the meaning of such a gathering is only that here and now, through the things that are solemn, that are sacred, and that are done there, as through a transparent window, the glory of God wades, wades into the hearts of those, and becomes visible, an experiential experience to those who want it.

[30:24]

And you know very well that this principle is not a thing that is absolutely unspeakable. Unfortunately not. Even to that extent, the Council of the Constitutional Leadership has made this tremendous effort to do away with any kind of this sterile, official, you know, to say any word in the boundless Well, they have this good spirit, and they could be the beneficiaries of certain, say, their living point, that they go through with this, of course, for better and for worse. And don't worry. That is a common service. And therefore, that would be really something.

[31:28]

And also, on the basis of transgression, in general, you know, solemnly, solemnly, pledge ourselves to them that they never... He called upon them to be a discoverer, that they would be placed on the feet of the saintly order of the living, and in that way become a scandal to the people who come here in honor of finding the glory of Christ, in honor to call the world's savior, on one table to see the dying. And instead of that, there is these machines going through the routine, would be the end of it. So, let us be grateful to that. And then it does happen. And then it's the fact that we cannot speak about glory without speaking about the kingdom of God.

[32:29]

Those two things do. The kingdom of God is the feeling of glory. And the king to our honor, of course, there's the sea. There's Jerusalem. And there's the Yom Kippur. And the Yom Kippur is one of the important places on which this one is based. But it is really common for all the same people, all the many communities, the common line. But the common line, again, not lived in such a way, you know, that every individual, this person, man, is kind of a, kind of a person, finds himself in here, now the word is common, yet the strange chapter of some kind of this, that, of course, not. Common, dying for us, doesn't mean to live in the strange chapter.

[33:32]

That's it. common item here, where Peter is there, and he sings the glory of Christ. Oh, glory, that is the beauty of Christ. That means, this is, he who I can stand on for a while, for a while. See, that is, and you realize that very often, that this meaning of the power of everyone, stability. Here there is no good much and here there is no state for good, you see. And this is of course only possible on the incarnation of the way of eternal charity. Eternal charity otherwise is no good. There is of course the other side of no good. The glory of God as we, in our analysis, has been offered for a revelation as the awakening of God's absolute love.

[34:40]

So that, in our analysis, this glory is realized in the conversation, in the dialogue between the Father and the Son. song can be known, and the Father can be known. In that new vision, exchange, that sacred promise, the end is in glory, we remember. Full. So, at this plentiful love of Halloween, this category that is so evident to us, in which we rejoice, Where does it come from? What is the way it is? It is love. The love that seems is love. I just saw here today, I came in to a church by chance, where I've come to a new person. I come to a new person to deeply live.

[35:43]

and said, the mystery of the trans-language, therefore, let us just close that and listen to the prayer. Jesus taught him to spread thy conveyance everywhere I go, flood my soul with thy spirit and life, penetrate and possess my whole being so utterly that all my life may only be a witness of thine. Shine through and restore in me that every soul that I am in contact with may feel Thy presence in my soul. Let them look up and see You alone in me, but only in Jesus. And as I walk from Thee, as I fade to Thee, so, my God, may our lives return to Thee and be with Thee forever. I believe that whether or not you're dreaming, whether or not it is up to you, speak to your relative with them.

[37:13]

I thought that's the topic that went through my mind yesterday that we heard the novices. The readings of the Book of Job, and there were several books that went through my mind, listening to it, and I thought it might be a help to you, and also for this day of redemption, to beware. Think about it, because The one thing is evident that we felt also yesterday in listening to these readings from the book of Job, that here really a confrontation takes place in absolute depth between God and man. And that this conversation of the search in nature that It's a question of to be or not to be.

[38:20]

It goes to the very roots of our faith. It's the meaning of our life. So all these things that I thought we have there by collection on a Sunday, that is the general, would be a good general framework. Now I still would invite you to take the book of Job and to make it the object of you who are reading tomorrow. I was convinced that, that confronted with it myself during this, I guess that the only time I had was reading this now at noon. I tried to withdraw and to, quite late, to enter into an inner contact with this book, but

[39:28]

It is just there in the end, it is just beyond my power to explain and also I don't think it is possible for me to convey anything or any value to you this evening. As you know, in Nath Grace, I had a little explanation, an attempt to explain the book of Joel to the small, but the sickly, talented way, the best way I could, you know, at the time. And now, again, that is, of course, back on telly. And so also tonight I feel that whatever I can say is more fragmentary than ever. There are ever few thoughts which just might be useful for you, and it is clear, I think,

[40:33]

also from what we saw yesterday and what we heard yesterday, it is clear that the Book of Job has not and does not want to give a theoretical answer to the question of what is the role of evil in man. because God is not evil in some way. It contains a kind of speculative house which would move and walk. In Holy Scripture we are supposed to consider the ways of man, the tools of man. But then it tries to wise upon Everybody knows that this question of God's justice towards men in the course of history is a question which vexes again and again.

[41:46]

And also it is a question which we simply find and we cannot really theoretically solve. But what is important for us as monists, because I think we live our lives as monists, is the question of what we call retributive justice. how God rewards us for whatever we may be able to do in our life. God treats us, is really not a vital Christian. If we ask ourselves why that is so then, I think we come right away to the central question which seems to be the slow pushing light on the whole book of Job, and that is the question which Satan, which is the accuser,

[43:02]

God, as you know, with the open door starts, with the curtain opens, and we find ourselves in the realm, not of man and people, no, but, Father Paul states, in heaven, heavenly court. Today I am blessed to have the call to meet Satan, the abuser, the enemy. And why, as you know, Jobo, and the very word Jobo is in some way the opposite to the word Satan. Satan is the accuser. Jobo is the one who is the igniter, who is the object of the attacks of the enemy.

[44:11]

And the question is then, as the accuser asks, do you really think that anyone on earth serves you for nothing? That's great. So it's a question really, as you see right away, about the essence of the kingdom of God. What did God want to say of She in creating this world? and created man evidently what water is, is that of the kingdom, the womb of God. But naturally, what is this womb of God? What is this kingdom of God? There must be a kingdom which proclaims that there is a way, a leading of some way of every kingdom.

[45:22]

which proclaims the glory of the moon. Glory of the moon. Now, what is really the only way in which the servants of God, those that are for the kingdom, The only way in which they would clearly exist for the glory of God would be only if they serve him for nothing. In other words, if they serve him in a manner that seeks no justice, I think that is clean. The Christian of Jesus, the accuser is, as you know, the exodonic smite of the sceptic.

[46:23]

One can say he commended it. The man who, by faith, really sees things. And you realize that in your own life, in your own feelings, as well as in your own experience. If you meet or experience that, and seriousness in every one of us always makes us doubt the motives of the one whose action we observe. Next, it belongs to the essence of sin. Sinfulness makes, forms, and gives our eyes very specific, sharp, skeptical smiles that don't

[47:30]

The Bible now, because it always projects sacredness, is the only way in which sacredness can justify itself. Project its own image into us. It's the only security that sacredness can have with you. To be surrounded by many, you are all doing sacredness. So we have that in looking at one, observing one another's actions. The selfishness in the world makes us doubt what it's like. Why, because if one would really meet the safest one, one could not meet a witness or a sacrifice without Selfishness, you say, is ground up in it.

[48:34]

Without selfishness, we'd be greedy, but you'd be just a jerk. And therefore, there's the Christians. Now, do you really think that there's any of you who say such things about me in this world? And you see, this question is simply a question, is there a new world, unless the answer to this question depends, is God's creation, is it a sin story, is it a thing? Is there really something like the kingdom of God? Has God been able to establish this kingdom? A kingdom that really would be The kingdom of His glory. We are therefore citizens of His kingdom.

[49:36]

And, of course, they could only do that. Isn't it celebrated, if you think about it? They could only do it if they served God for nothing. They do it there, loving him. Not what we ought. Not for something that they had deceived. For the chorus that the king in his gargesse throws out on the boulevard, and that they don't know where, the name of the king, this coin in their hands. That's easy, and it really doesn't say much for the belonging of the king. It says something, you see, for the welfare of sages, serpents, but it doesn't belong to either king.

[50:44]

So therefore, the glory of the king is established, one can say, on the firm foundation of the stateless law of the Son, that the dog eating the king for his own sake, and not their sake, nor what happens to me, nor any other thing. But, Why? Because we give you thanks for you are grateful, as we say in the tombs. And there is a portion of that, that is the foundation on which we as tombs stand. Nothing is more than to interpret the vocation and the life of a monk in terms of retribution.

[51:50]

What do I get for it? But the monk is really only truly a monk. Truly therefore, let us say, the destruction of the power of God's kingdom in what he does He is inspired by his God. Sin is God. God and knowledge. God for his own sake. I think that there is the only possible foundation, for example, for a life of religion. It is the meaning. I think that that is the only, the largest and possible foundation for what has to come. It's also that God has nominated for monastic obedience. Why? Because all these, these forms of life, these forms of life are simply manifestations and witnesses that we are willing to serve our God for life.

[53:02]

If it were not for that, we would not be the poor God's poor. So, therefore, it's for us a very, very sensitive question. And then, after, in the book, you can distinguish, I mean, what they call Australian narrative law. That frame is, you know, the real central part of the book. There is where the invitation or the request of Satan wants, you know, let us say, that truth that God's kingdom, God has succeeded with me to establish a kingdom of stillness and awe. is so important because of another God, Peter.

[54:07]

Then he says, now, who would be the best man? He's going to have this jewel. Jewel, you see. the outstanding example of a just, of a holy one who is really, really put to God's service. In that way, we truly say that Job is the image of the book. But you see also then, you see then what happens It is, of course, that this silver star of Job is then put to the test. It is tested. And, of course, what is the meaning of this testing, really, that as it is evident, or that the meaning of this testing, the doctrine, or that it is evident, you know, for all, and what God willing has established the kingdom, that comes meaning of this testing, that surely comes a witness,

[55:26]

is really that through this witness, Job is then able to be called a mediator, and to offer prayers and sacrifice through the trains that also had turned into accusers. And in that way, to him, would be an instrument for the tribe, the strain, the kingdom of God, and especially in the souls of those who rose against him, fought against him, against him, so it's the image of mountain. We also, we ought to have seen all this. I think they should be clear on that. Then, as in the moment of course, through his capital, through his enclosure, through his line, he tied up the colleagues of the public in some way, an official, representative of the exemplary number of citizens of the government's kingdom.

[56:45]

Here comes an example. Now, just as sure, Everybody looked quite mature. Now, he is the test case. This is where, if anybody were willing, he serves out, observes the world. Now, let's see how well he knows to do the case of. You can see through that that, of course, we can skillfully, how shall I say it, humanly speaking, skillfully enter into some profession and be consequently involved without realizing and expecting that we are going to be tested. We are going to be tested. I think that's it. Therefore, it is the flame of joy when we need it.

[57:49]

We don't know which form. May God give us the light to see when it happens. So then the testing goes on. And then on these two levels of first external possession, Love God with all your heart. Don't you realize that much? I will. What is the command? What is the rule of the King of God? The rule of the King of God? Love God with your whole heart and with your whole soul, as we call it, which is our God. concrete in our existence here in this body, in this time. And then, with all you have, usually the New Testament says, and means, calling the light, the tradition of the Old Testament, the ordinary.

[58:58]

So this is the first thing I have to do. Does this law exist? Yes. So the first thing is that the omniscient is on that gradual path, taken on the way. That's the first thing that happens. Then comes the next level, is his body, that means his soul, being tested. I would interpret the whole control in this way that the third and decisive thing one can say later in the dualistic is that they are at the heart. And they are at the heart of the three friends. That's what they call friends. Those who are really as human as you can tell. They are at the heart of the friendship. They are at the heart of the friendship.

[60:01]

So in that, the second man, I guess, he was there at a slice of leprosy. And God has given, God has taken it. May God, the name of the Lord be praised. That is the answer of Job. So in that way, he has, on these two levels, he has stood the test. Stood the test. His wife, we know, and we're conscious of the level of his, of the, of the existence of that man. Lord, Lord, Lord. If you don't give up, I think you're going away, and the others will get out and live, since it's too close.

[61:10]

You know, your wife, you know, maybe she'll get in some way, and it'll all be fine. So then if she comes, What I'm saying is obvious, but maybe you can wait for that. The phrase that immediately draws all their friends, then goes into the matter of their vision. Does Job not come out with his heart of hearts? With his whole heart. Why, because the friends, you know, it's the only thing that his heart has ever lived.

[62:14]

His children have been taken away from him. His wife, you know, kind of really separated himself, you know, from him. So he is really and truly way alone. The only thing that's left are the friends. And then, when the man is seated, though, then what do they do? They wave their guns and they rush over themselves. Now, here comes the question, you see, what this gesture really means. And, of course, to my wide interpretation is because here, what the frame is due with this gesture is to win the kind of hit, [...] hit.

[63:24]

Well, what is it? The friends, by that, confess that even their contact with Job and even some things that that stings, that takes away puberty, that they in some way are dealing with an enemy of God, an enemy of That, of course, really cuts into the quid. It falls into absolute gloom, deviousness, desolation. And why is this all affected by the Christian? My God, my God, why hast thou forsaken me?

[64:31]

That's the Christian. In that way, it's really, I think, very illuminating, illuminating to Cornelius, Job, and Jeremiah. And Christ, in his expression, did not judge. But there then is the Christian, who, our Lord, is always with him, in the background. God, my Lord, my Lord, your Savior. Now the Christian, you see, which is in this inner realm, where without the heart, literally, Not God, but one's whole heart. One's whole heart. If that crisis you know why it's there. Now it's really the service that Job has offered so generally and the attitude with which he has taken the loss of all his own requisition.

[65:38]

And with which he has taken the loss of his spirit and of his bodily will and being that how did you, is that really, is that attitude really, is that absolutely realized in the center of his heart? Or is that, and I'm still, you know, moving on the ground with what we call a conventional thing, a conventional attitude. Something that Joe knows he just has to do in order to remain the enemy and one of God's just. He has given it to the United States, if there may be choice. If you really understand and listen to the word,

[66:39]

It is the word, you know, that has the strong, like I said, the sound or the wing of a liturgical falcon. Liturgical falcon. It's something I just formulate. And they read this, seeing the robotics of the book, it might be good to ask, just try to ask ourselves, maybe still, all this is something that Job has learned. And then he tried, trained him to live up to it. That's something that he had to learn. and learn by ears, learn from the books. And there is, of course, no matter when he frames the cues,

[67:41]

I say this because you know very well that in chapter 42 of the book of Job, that's in there, the decisive six words. Six words. In this six words, you see, you know exactly how the book of Job ends. The book of Job ends with a manifestation in how you see him. a really real confrontation with God. Therefore, the book of Job ends on a level which is beyond the books. It is beyond the teaching and what one can learn in the books about God. Well, the book of Job ends, you know, with this confrontation, face to face, God was speaking directly to Job, and Job directly speaking to God, to God, not about God.

[68:53]

See, that is, that's, and with that it ends. And when it ends that way, that Job, you see, the first time, the son of Job, the whole meaning of this entire development that has taken place. George says, up to now, I knew you only by yourself. But now I am seeing you. Now I see you. And since I am seeing you, Now I have a big consolation. We are thinking of King James Burton. Oh, he's a nice person. King James Burton is a poor person. A poor person. In some ways, of course, it expresses the truth. I'm a poor person.

[69:57]

So therefore, you see, that is spiritual in its larger definition. Like, imagine, altogether it takes, you know, from the third chapter to the 40th century, 40 chapters of discourse, shall we call it, dialogue. And then after that, you know, then from the world, If we are not bringing any of these good, just, you know, words learned by heart, but not at least saying, fool, we are not real, then in the end comes this contradiction with God's glory. That means with God's divine sin. And now I have seen So I pass, you can say, from the level of the school and of the schoolhood and listening to things that have been learned to the thing that I now meet in the deepest inner experience of my heart.

[71:27]

See, the heart is beyond mind and beyond being today. It is the organ for our confronting the divine reality. Right? So there is an intellectual sense. In the meantime, see, there is this tremendous, what should I say, the battle between the saints and Jews. And the saints take the initiative. And they say, now this is simply so, for God is just God. And just God, of course, he answered what I just said. If any good just came He punished his fathers wrong, and he rewards them as good.

[72:30]

That is, that is the rules. And that is evidently what the three flags have learned. What shall I say? The orthodox rules. one can also call it, that would be a good idea to follow in one's mind, that is simply wisdom teaching. So, now, I don't want to go into that, because that's a delicate subject too, but I don't want to, for the wise man, you know, teaching, everywhere. The just God is the just kingdom. The question of God's kingdom therefore is a question of justice and of retribution and punishment.

[73:31]

Therefore, if Job is miserable, then he himself is guilty That's the first daunting answer. And his misery is punishment. That's all the end of it. And I don't see how well the whole world would do with all of it. There is mainly a freeing of the men, you know, that's their position. And now it was what? Joe, you know, he is this way, you know, controlled, absolute, assertive, this way, thin. He's gone back on himself, and he's gone back on his old reality, what is his reality. And it violates him, just like in, in, in the feeling it moved back, you know, in eternal grace, into what God said, whose innermost countenance, what are the innermost truth of his heart.

[74:51]

And that's what the brain is, you know, forced it to, forced it over into the innermost root of his heart. And if this is the truth of its art, he cannot agree to what the fair say. Cannot agree. Else, what does he do? Of course, he himself, in some way, does a clean in the general plane of which His critics did their attack by us dictate to him. Any apology is always dictated by the terrorist upon which you are attacked. Therefore, the individual is always the one who sets the scene. That's the bad thing, but it's the truth. And that is, here we have John Tome, as he did.

[75:55]

Just look at him. For Job, in Job, just didn't have any way to say, I'll simply come to it. He only said that, in my case, it cannot be applied. In some way, he accepted. What does he do? He turns it the other way around. And he said, what then? Since in him, Job is the just one, God has declared, This is the famous tale of Job. You would have to change. You would have to make him. And Job, he has to change. He's the same. And he says, God has to change. And of course, well, then, in some way, he puts himself into the position of a collector. And that is the reason why when God really appears to you, he says, now, have you really been there?

[77:04]

You know, we ask you, are you really there? Are you really there? Because in some way, you know, that is, you know, what the Bible appeared to you. But there is one thing, you see, in Job and in Job's answer, and it is, let us say, infinite escape against Job, against God. And it is this, that while Job is advised in the course of the discourse, Because that is always the alternative, which is the right decision. The alternative is that any God is not a just God.

[78:10]

And if it cannot be proved, you see, that its actions here in the world are just, that it was a good one, and that it punishes the just, if that is not true, then the whole world demands a new world peace. Then, let me say, my view is that we can leverage your into the hands of God who does with us what He wants and who and therefore the heck we do as long as this time allows and as long as we can do it and get away with it, we take the best of our life. That is of course, that is the fear, of course, and the sin of all of us. And therefore, they think, you see, that the only way of escaping this unalternate is to establish this kind of principle of God is good and true, wanting to steal from Christians.

[79:22]

I mean, that's what they want to do. And then what they do, they try to interpret all the facts of history in this way. And what does Job do? Job said, here's the, your beard doesn't itch. It doesn't come out well. Job knows, speaks of the, let's say, the misery of man. And he is, he sings. Because his eyes are directed in another direction, and sharp in form of a duskling, he's in the deep justice here in this world. And that is what he then throws this against, and he grows, you know, in this world, and he becomes in some way a good word for himself, so that he says, I am here before God by wings,

[80:23]

But first of all, out of this kingdom, the surest that he can, that he cannot wait to be, let us say, over-significantly patient on his way. And there, what does he do? He appeals in some way. He appeals from God to God. It seems to me, I guess, what is going on in Georges, you know, is really somehow the appeal to the God, as Ignatius said, to the true God, to the God of mercy. To the God of mercy. For what God are we living with? And there is, of course, and I think there is, in the position of Job, that is, his idea of God doesn't square with this kind of idea that God answered him.

[81:38]

in the terms and wonders of the world, but he doesn't. That's it, that's good. So, he grows things through a God, John, that is the mind. And that is, to my mind, is what he really wants, the God of nursing. And so he's sitting on the front with this in the confrontation. And in this confrontation, then he suddenly wakes up. And I think what happens to Job is that he rises. He's taken beyond, say, the school of Christian and the entrepreneurs. into the real experience of God in his heavenly God.

[82:41]

The Holy Scripture there, the book of Genesis there, the term which we translate with the word conceiving, divine counsel. Who would have said that is what of God? God that accuses though of, you know, that he obscures his counsel. The counsel of his wisdom which are in its completely transcendent in comparison to the wisdom and the degree of wisdom as it is represented by his presence. And maybe when we say that also, I have to say, optional wisdom all the time. He rises, Joseph rises into this vision, and that vision means a personal encounter with the reality of God in the depth of his heart.

[83:43]

And what he sees there is God's presence. And what is God's glory? It is the ingenuity of God's power and love for all of his creatures, including the bacon walls and the fire. The two of us are the significance in the Old Testament for the tremendous kingdom. the self-reliant, the anti-divine powers. Power of man and man's life. All this power of being and living is all the power that we can see in you and this council of God is the council of this world. That is the end of it. So, it was iterated. It was the first thing that showed me this way.

[84:46]

It counters the glory of God as absolutely long. Now, the end. also he in his arms, a large God of nothing. And the first expression in which the large God of nothing is to pray for his friends who have already put the dagger into his heart. And by that, just through the act of intercession and the sacrifice of his friends, He himself then becomes, one can say, the Living Wisdom Worker. And, one can say, this Living Wisdom Worker controls the form of a law that is secret not known. This law of absolute reconciliation leading to peace. For us, I think, that is why I speak about it.

[85:59]

We definitely live in a time where old things go and new things come. Not by any means, you know. You to interpret, you know, whatever I say, you know, the times are sometimes so tense, you know, that any word, you know, that is said simply in the simple intention, you know, to keep the general balance of things. So when the interpreter, you know, has taken part, has taken a position, pro or against, You've let it go, you know, founded a new society, and the only word for that new society is pro. There is no con. Now, I mean, although it has a certain meaning for us, we can't say it works for us as long as, you know,

[87:02]

You realize that by her words that we are exposed to those dangers too. If you walked somewhere there, an individual like me, somewhere in the closet. What would you call an intellectual? As a student, you know, most actively, you know, to revolutionize Germany on communist lines. So the makings I give us, you know, they are in our history, in our own history. What I say, I don't never say to you, I say, also, these things after us are notes, you know. You know what, let us say, the general direction of the Church, man like John XXIII, you know, is in this world.

[88:04]

There are always, there are always two things. One is The church, through the psalm, tried to take a deeper hold, to say, And then out of this deeper world of ourself, very big temptation to the circumstances of the time. So in the Christian way it is. Always, you know, as the Holy Father has expressed that so beautifully in his last address to the Ecumenical Council, the word of St. Paul, you know, to the truth in charity. The truth in charity. Charity is then what binds the monk to his time. Therefore, the intellectual is interested in all these things, the antennae, the sensitivity, and the willingness to go ahead into the future.

[89:14]

For the monk who abides in the entire is charity. And charity, of course, is in itself optimism. Charity is a belief in the goodness of God and of his creation. Charity is the reflection of the charity of God. And therefore, in that way, the council and the sectarian council and what the council wants, greater closeness to All those who have separated from her, the church sees these divisions, all the what we call the separated by them. She also sees, of course, the world and all these things in some way moving away in a way divine.

[90:16]

And the meaning of Second Vatican Council was, no, we have to keep contact. We have to approach it. We cannot simply let it go, say, either contemplate or inhale. But to approach it, therefore, to establish contact, to seek out the world. And then, of course, not only the kind of attitude of a benefactor comes, you know, out of the natural, is that he has some millions at his disposal who can just throw them out. an inner attitude with the deep will and self in the power of God and the power of grace and God's charity to heal the wounds. And of course, many people are just reading on this episode of Paul, you know, I can just

[91:25]

I came just around this, you know, which is, of course, the critical thing, you know. It embodies the possibility and the danger. It's this attitude of each having to, you know, seek the modern society. This attitude has been strongly and unceasingly at work. And it comes soonest to all that some have been inclined to suspect that an easy going and excessive responsiveness to the outside world, to passing events, to culture fashions, To temporary ease, an alien way of thinking may have swayed persons and acts of the ecumenical synod at the expense of the fidelity which is due to tradition.

[92:30]

At this, to be detriment of the religious orientation of the council synod, Now, our contingents do not believe that this sort of calling should be imputed to the Council. To its real and deep intentions, and to its authentic manifestations, we prefer to provide our own charity as being the principal religious feature of the Council. Now no one can prove as what of religion or infidelity to the gospel such a basic orientation. But we recall that it is Christ himself who taught us that love for others is the distinctive mark of his disciples. When we listen to the words of the Apostle, if he is to offer service, cure, and unflinch in the sight of God, who is our Father, he must take care of the orphans and widows in their need, and he will be sent unattainable by the world.

[93:49]

Again, he has seen his brother and has a love for him, but love can he have for the God he has never seen. Yes, the Church of the Council has been concerned not just with herself and her relationship of union with God, but with man as he really is today. Living man all wrapped up in himself, man makes himself not only in centre with every interest, but he has to claim also that he is the principal explanation of all reality. So in that way, you see, but of course, there, yeah, in the case of your side, you know, that we approach in charity, you see, and compel by charity, but haven't taken the truth. That is the other, that's the other end.

[94:50]

And this acting in truth, not that for that, of course, we need constantly in taking our attitudes a critique, a critique against, you know, the various trends in ourselves, against the easy words, the easy solutions. And a confrontation with God. A confrontation with God is what we call the contemplation. Because that is then the act in which we, and through which we receive, you know, and I want to distinguish real values from false values. And that is, of course, the way to end that sentence, that the intellectual as such is in danger.

[95:56]

Let the right take the over and the right that we may also call it some way an eyesore. See, the intellectual gives danger of moving in abstraction. Of moving therefore in abstraction for the intellectual is very often more generalization. And what generalization is for the intellectual is simply that he uses his abstraction to project himself into the reality outside. He sees the reality in us as it is in itself, but he sees it as the mirror of his own existence. Therefore, so often we can see that just in intellectual circles. Generalization. And yet I think that we really are made on the pattern of one's own thinking, of one's own epics.

[97:00]

Therefore, a projection of one's own, as I say, brain itself, not deep self, but brain itself, into the environment and, of course, into the process of history into the future. quietly, the low and the Christian simply bowed in that way by the weight of charity. And charity remains. Charity is in itself stable. And charity is a power which is life-giving out of its inner creative spontaneity. While the intellectual very often is in danger to, let us say, running after the persons of the time. And sometimes, you know, landing too late, and then, you know, become resentful because he has missed some verses, you know.

[98:02]

And this experience of resentment, of having missed some verses, that then makes me more sensitive. So, now, this does not happen again, you see. And that, of course, contributes then to the and to the lack of critique towards the trends. So these things, these dangers are the two things that we as monks have to work on. It is the weight of charity and the life of charity. Well, you know, it amused me how you are willing to be honest against the custom, but I feel a little closer to you.

[99:13]

Perhaps I feel closer to the Lord. because this is the altar, this is Mount Taylor, this is the place, this is the day, may we reveal that beautiful event that the Gospel has just told us about. If you listen to it and you think about it and you realize that this that we have just heard is full of the spirit of intimacy and of closeness. Our Lord takes three apostles, three of his disciples with him, and they are those that are closest to him. Those whom he realises are his true friends.

[100:24]

He goes with them apart. And he should follow. We are to be apart, you are here, we are to want. This altar in this chapel had left the world. You have followed the invitation of our Lord Jesus Christ. And if one thinks about it, what does it mean? We take it by the power, away from the usual pressure of things. I mean, it involves one thing, and that is that if one is free from one's self, from one's usual expectation, that one is set and ready for a survival.

[101:28]

Of what kind of survival, I think that is indicated in the way of what they are doing now. The Lord, as we said in the Gospel, takes these three apostles out. He takes them up to a tiny mountain. An expression which is specific for this story. To a tiny mountain. So the taking out has a special meaning again. And I think St. Luke and other places of the Gospels indicate what meaning this has. He says he took them apart, took them with him in order to pray. Prayer that gives the life to which they aspire.

[102:34]

upon which they are taken, where is the sticking of the face of God, isn't it? You will be not so near when death starts. You are my light and you are my salvation. For these are the pipes of faith of God. On his face, the grace of God shines forth his eternal, absolute goodness and mercy. That's why he looks at us. The fact that he looks at us returns not the worry. His mercy is the sign of His absolute mercy to us. So there is therefore, we are seeking this, seeking the divine greatness formed with faith on the good Lord of all things, the Father of our Lord Jesus Christ.

[103:49]

And then you spend what the apostles, these three, certainly seen before. They see the face of Christ. And they certainly see, and that is the grace of Christ, that a change is coming over him. And again, we have to see that very clearly and take it seriously, I would say literally. A change is coming over him. And this change, what is it? His face is radiant like the sun. His face, that it seems to me, means that it is like the very essence of warmly created light. The sun is and stands here in our sky as these warm storms of all night and of all night.

[105:00]

When the sun rises, then likewise. When the sun rises then, the holy and good of man is changed, and he goes out in order to do his work, his service. So the place of the Lord is high like the sun. It means in the creativity of his fine person, expressed in the face, in his very features. And his gardens are whiter than snow. Snow, some people, as you know, think that the place, the historic place of this transfiguration may have been Mount Hermon. Mount Hermon, where there is snow all year round, the wall, mountain, the edge of the reach of Gallipoli, the borderlands of Palestine, it's here still.

[106:12]

White like the snow. What is the snow? The snow is the lighting itself. But it is the reflection, the reflected light. It is that kind of light which we call purity. That purity that is proper to those who see the face of God. That purity is indicated here in the garments of the Lord. that you are in this, that are we. As you look at this figure in this light and see that his face and his being created, given, we created of this person, His garments are those who completely interiorly are open for that blessing.

[107:23]

That is purity, the purity of art. That is what all Christians are seeking for, especially what the monks are seeking for. Therefore, in Hegel's figure as a prayer, the very essence of the act of contemplation is visible before us. And I say that because that is real and true in the context of this entire study. Because they know of the year that now Moses and Elias the pillion is. And it's an apparition. And boys, they are talking to him. And he converses with him in an intimate way, conversely.

[108:26]

Now, we should not, again, you know, we should not simply take that certainly and we only stop for a moment and think about it. It's clear that they are not just chatting about the song, that they are not kind of simply and only kind of wasting their time. But when Moses and Elias are joined, to Christ, the Word of God made flesh, and they talked together what is, must be, the very contents of their conversation. Now it's simply that history, that plan of salvation, that plan of salvation with which God is infinite mercy, he as these come just in his light and in his word.

[109:30]

has decided to save mankind through the sacrifice, the debt of the saints, not of a soul-made man, so that the cross and the resurrection would be in reality the object of this conversation. in which Moses then recognizes that this is truly that back of the world that he was allowed to see on Mount Sinai, and in which Elias recognizes the still small voice that he heard when he was visiting on Mount Horeb and recognized that there is the presence of God. Why he wanted that presence? So that is certainly the topic that I said, that I dare to say, because Saint Luke, the evangelist, clearly points it out.

[110:32]

They are speaking about his Exodus, about his meaningless birth and his passing over into the bright side of his power, through his death and his resurrection. So that is what they were talking about. And that is what I will say, contemplation. Contemplation means to bring all things together. And then as you speak of Christ, and Moses, and Elias, the whole of God's deepest saving design has been presented in conversation, the unanimity, the inner, jubilant agreement of these three. Then, of course, they turn around to St. Peter and they realize their meaning.

[111:34]

In fact, what is going on in this city, it doesn't grasp what is really the meaning of this manifestation. It is as if it is built between us. And that is, of course, in some ways still true. And why? Because this is certainly, and that is what St. Peter went about, this is interesting. It is good to be here. And therefore, it should go on forever and ever. There is considerable aim of a simple loving soul. There is more than one way to call it that way. It is a niche. We must recognize, we must realize that this story of a transfiguration is, especially by St.

[112:36]

Matthew, inserted in a very deep and different word of word. as the center of the analysis, the turning point, the curve, the turning point of Christ's mission, it is in certain forms and forms the frame of expression of who did the people think that I, the Solomon, was? And there Peter answers in a sense, you are not the Christ, you are the son of living God. And then the real idea, you remember, that this story continues. The confession of Peter is not really, let's say, the climax. But the climax follows.

[113:37]

It follows because the Lord of instead of them, after he has, when he has said Peter, he says, Blessed are you, Peter, because flesh and blood have not revealed this to you, but my Father who is in heaven. And this is the walk upon which I build my church. And then he continues and he explains, this thought man just recognized after he saw God as Messiah, he has to go up to Jerusalem and then he has to be handed over into the hands of the enemies and they will be spit upon and they will be killed. And then St. Peter said, never. That should never happen to you. And then comes another answer.

[114:42]

Not in this way a lack of wisdom. Not, you are not blistered, Peter. But he says, Satan, get behind me, get behind me. And then he continues and he says, He implies that what happens in him, that he will go out into Jerusalem, and that he there will hand over to the hands of the enemies, and they also will be in the same frame of this desire. He reveals it and makes it absolutely clear. The one who wants to gain his soul, the one who sets everything on gaining his life, he loses it. The one who loses his life, he will kill. Then after this manifestation, this true initiation, six days out, evidently an allusion to the six days of the Passion Week, of what we have tried.

[115:57]

And then the transfiguration, the scene of which we are speaking today, takes place. So what is it? It's a confirmation. And what does Peter not understand? He doesn't understand that this glory, that this light that shines forth, And then it's accompanied and admired and read that by Moses and the audience is the light of that God who dies for the sins of that kind. The manifestation of sins of God in Christ Jesus. Therefore, instead of the hope, what descends, the cloud descends. And as the Father's answer to Peter's, shall we call it, foolishness, the cloud descends.

[116:58]

That sign of the presence, that sign of the living, of the grace of God with us in the temple, that cloud, Christ is the temple. Out of this cloud of air it could fall. This is my love and song, in whom I take my delight. is the manifestation just of this specific love, in the love of the Father and Son, which goes to the parts of our sins. You speak not of the Son, not of the Lord. It's the agent for our sins. He will be sharing. He will be sharing. Listen to Him. What is the world on this cross? Why this admonition? Heal him.

[118:00]

Does that mean I'm not healed? You see what was lacking in the response that people came. It was the realization that the glory of God would be covered by the strength of our saints. to carry our sin, that the glory of God would manifest itself as the Lamb of God. That is what Peter did not understand. That is therefore what the Apostles described as a solemn admonition by the Father to him. Listen. We want, as you know, to speak today about the condition The idea of tradition, and the essence of Christian tradition, is for us all of greatest importance, especially at a time when so many things are being changed, and when so many people are kind of become unshrewd.

[119:12]

Now, if we say about us a little different, you see, just things are so unsteady. What do we have to expect next? In a time like this, tradition and a clear view of Western tradition is vital. And we don't get old. On the Jackman, which the Pharisees let go, identify the addition with external usage. What they was as before these things. But then you get free, and then you receive that authentic tradition. Not the traditions of man, but the authentic tradition. And this authentic tradition you can just see before your eyes. It is void of thought.

[120:16]

Declaring void of us. This is my beloved Son. That is that Jesus Christ, accompanied by nobles and devils, by the Lord and the Father. of really giving testimony to the Exodus, to the hymn and the resurrection, right? And it's the cloud of the Holy Spirit coming to three. That is the liturgy. That is what power is. haven't opened up to these great, pure apostles who have been before and have seen to realize that all that at the time might have been struck down by fear. Still, the second episode of St. Peter even shows that what this thing struck people inspired.

[121:23]

and which he saw as the sum total of our salvation. So after all, it really brought the apostles attention after the Lord had died. just to this recognition he had to govern in order to enter into his glory. He tells us that in this way he may give us out of his glory his spirit. And that is the tradition. But dear friends, that is what we celebrate during this little season. And I wish you all the bottom of my heart. Blessed mowing cows, in the Easter night, when you cry out, thanks. Yesterday night I spoke to you about the intellectual in this time.

[122:35]

What is an intellectual? One of them is the educated man, the articulate man who is engaged, who is not only a scholar, far from the world, far from the time, but he keeps that closeness to the time. We spoke about the dangers of the intellectual, that he yields to the fascination of the trains. He might be very critical of the past, but not very productive as to the construction of the future. These are dangers which come from the fact that the intellectual, in some way, is, to a certain extent,

[123:48]

by his gifts also, his actual gifts, again, you know, in a certain distance from the concrete reality. Therefore what is necessary, that's what we tended there on, for the intellectual, that is that he has depth, The depth, you know, which, for example, is constituted in one way by a real thorn on it. Not journalistic knowledge. That's the danger for the intellectual. It's thorn knowledge, an objective knowledge. Not the journalistic, not the, you know, the victim of passive form. This, a debt, you know, always demands, first of all, humility. A danger of the intellectual is conceitedness by the very structure of the very process of intellectual love.

[125:01]

That is certainly a temptation for the intellectual. Therefore, he has to counteract it by special, deliberate efforts in the direction of humility. For example, proposing his thesis not always as the absolute truth, which suffers no contradiction, But in a kind of maybe, yes, no, maybe it is this way. If one just in that way approaches one's proposition and proposes one's opinions, it means a great change, a great difference, and a much better chance to come to a deeper evaluation of any situation. What is necessary also is thoroughness. It means the danger of the intellectual may be superficial.

[126:07]

because he's engaged in too many and too much open and too many various tendencies, fascinated by this and that, then of course the danger is that he loses, that he becomes superficial, that he loses thought. Also another, and I think the most important thing in this, is that the intellectual, in the judging of situations, which is a thing by its nature, you know, covers a long range, a wide range of human life, the past, the present, the future, When certain universal aspects, the combination of various factors, the balance or lack of balance between various factors in a given civilization, all these things are and demand comprehensive

[127:12]

where the object in itself is a large one, it can only be successfully approached by a careful way of all, as they are in our reach, the pros and the cons. Therefore, the patience to do that is very important. Therefore, if you name, of course, one of the enemies of this objective, Comprehensiveness, patient comprehensiveness, is, of course, the danger of the intellectual, the abstractions, the forced generalizations of particular aspects that in some way are just particularly appealing or particularly modern or so. The comprehensiveness again is not possible for man without a certain, as I mentioned yesterday night, a certain weight.

[128:31]

The weight, and this weight is the reverence for values. Reverence for values. And an adequate value response. It's very important for the individual to reach and to grow in the objectivity of his appreciation of God. Prove all things, hold fast that which is good. That is what we had in the epistle last Saturday. Prove all things, hold fast what is good. to this, naturally, for this depth and universality, comprehensiveness. And of reverence, it is necessary also, we have freedom from prejudice. The various unlegitimate and uncontrolled personal predeterminations and predilections.

[129:38]

One cannot, for example, no intellectual capacity to be determined by For example, categories what is old and what is new. The intellectual is, just in his comprehensiveness and that objectivity, that is a very important thing. He is, on the contrary, he has a special disposition toward values that are being suppressed or that are under certain conditions or under certain circumstances, undervalued. Therefore, the opening of the windows is something which absolutely adequately expresses, say, his attitude. But in all these things, then, in the end, the intellectual should be called a homo spiritualis, a spiritual man resting in his spiritual world.

[130:52]

That is very beautifully, I think, expressed, and I just read it to you to close with that, these remarks, the Constitution on the Church, where in paragraph 36 the following is said of the Christian faithful. The faithful, therefore, must learn the deepest meaning and the value of all creation. as well as its role in the harmonious praise of God. That is typically the home of spiritualism, this characterised thing. They must assist each other to live holier lives, even in their daily occupations. In this way, the world will be permeated by the Spirit of Christ, and it will more effectively fulfil its purpose in justice, charity and peace. the laity have the principal role in the overall fulfillment of this duty.

[131:57]

Therefore, by their competence in secular training, and by their activity elevated from within by the grace of Christ, Let them vigorously contribute their effort so that created goods may be perfected by human labor, technical skill, and civic culture for the benefit of all men according to the design of the Creator and the line of His word. May the goods of this world be more equitably distributed among all men. May they in their own way be conducive to universal progress in human and Christian freedom. In this manner, through the members of the Church, may Christ progressively illumine the whole of human society with his saving light, nor overlet the laity also by their combined efforts remedy the customs and conditions of the world. if they are an inducement to sin, so that they all may be conformed to the norms of justice and may favor the practice of virtue rather than evil.

[133:06]

By so doing, they will imbue culture and human activity with genuine moral values. They will better prepare the field of the world for the seed of the word of God, and at the same time, they will open wider the doors of the church by which the message of peace may enter the world. I don't want to do it on this, but go there tonight to the second topic that we had proposed, and I see how far we get, and that is the concept that also I mentioned, the role of tradition. But let us first, you know, a little drill on the role of Christian tradition. We have there A very good thing, I believe, just in connection with the Lenten season, the Wednesday of the third week in Lent, there is the gospel, is Matthew 15, 1 to 20. At that time the scribes and Pharisees came to Jesus from Jerusalem saying, why do God's disciples transgress the tradition of the ancients?

[134:15]

For they wash up their hands and they eat bread. But he answering said to them, why do you also transgress the commandment of God for your tradition? Hypocrites, well as Isaiah prophesied of himself, this people honors him with their lips, but their heart is powerful. And in vain do they worship me, teaching doctrines and commandments of men. So there is, and it's very interesting, and it's here, by the way, also the same as the epistle, it's the last of the, one of the scutinias of the triple sixes. The epistle is the handing over of the ten commandments, or as, just say, as the, as example of a legitimate tradition handing over.

[135:22]

Now, the antiphonet benedictus of that day is this, audite in intelligite traditiones, quas donanus telit uns. Listen or understand the tradition that the Lord has given you. So we see there why this, of course, is purchased a common gospel theme. The tradition, the object of tradition, can never be human inventions and additions, but what the Lord, the word of the Father, made flesh. has given to his church, which should be heard, faith, and understood, the deep understanding of Gnosis. Therefore, the traditional church, the ecclesiastical divine tradition, is not blindly received, but is thought through.

[136:29]

has to be and has to become a living tradition, but determined by divine and by human factors, as Colossians 2, 6 to 8. Therefore, as you have received, I love it, Jesus Christ our Lord, you have received Jesus Christ our Lord, as is so to speak the tradition that comes from the Father, so walk in him. He rooted in him and built up in him and strengthened in the faith. And as you also have learned, the range of accounts about the killing are overflowing in thanksgiving. See to it, there in St. Paul continues, that no one deceives you. by philosophy that weighed the sea, according to human traditions, according to the elements of the world, and not according to Christ.

[137:41]

For in him Christ dwells all in fullness of the Godhead, what the least so much he calls. And in him who is the head of every principality and power, you also have been filled. So there is the Christian tradition, let us say the sailing tradition, ecclesiastical, essential tradition. In addition, as you see that here, there is the revelation through which God gives His truth and His light into the hands of men. And that is, of course, in the New Testament more than in Moses and in the prophets. because in the New Testament it is the Word of God. It's self-made flesh.

[138:44]

Christ is the one who hands over, as he says in John 17, 7 and 8. They, he speaks of the disciples, have learned that whatever you have given me is from you, because the words you have given me, I have given to them. It's read on in verse 14, I have given them, Father, your word. So therefore Christ is, you may say, the one who hands over, who is the subject of the essential tradition from the Father to mankind. Christ gives this tradition to the apostles, and they in turn hand over what they have received.

[139:48]

As we know it from St. Paul, the first Corinthians 11.23, I receive from the Lord what I have handed over to you, and by then, by those who have received it, it is handed over to the following generations. So that in that way, the whole church who this authentic divine tradition hears the voice of Christ all through the ages. And that way is fulfilled, what says the last sentence in the Gospel of Saint Matthew, behold, I am with you all days, even unto the consummation of the world. So the apostles, therefore, admonished to keep the tradition, Now I praise you, brethren, because in all things you are mindful of me and hold fast to my precepts as I have given them to you.

[140:54]

So then, brethren, stand firm and hold the teachings that you have learned, whether by word or by letter of arms. 1 Corinthians 5, 1 to 4, Now I recall to your minds, brethren, the gospel that I preached to you, which also you received, where also you stand, through which also you have been saved, if you hold it fast as I preached to you. For I delivered to you first of all what I also received, that Christ died for our sins according to the scriptures, and that he was buried, and that he rose again the third day according to the scriptures. Therefore, what is really the object of the Christian tradition is Christ himself and Christ, that is the, as I say, tradition one can say has a sacramental bond between the

[142:07]

the generations and darling ages, it is Christ who died for us, according to scriptures, and was buried and he rose again the third day. That is evidently already the kind of, one can say, the kind of formulated, briefly formulated sentence, which is really the core and center of the apostolic creed. So we see that already in the apostolic time, we always just say the essence of provincio, that means really Christ himself is being formulated. So one can say the living Kyrios, the living Jehovah, he is the one who is the object of tradition. But now, immediately we have to think that the kurios who says kurios also says spirit.

[143:12]

Because the kurios who rose again is spirit. Therefore, tradition in the Christian sense cannot be separated from the spirit. John 14, 15, if you love me, keep my commandments. And I will ask the Father, and he will give you another advocate to dwell with you forever, the Spirit of Truth, whom the world cannot receive, because it neither sees him nor knows him. He will dwell in you and be with you. That is, of course, again, a very important aspect of tradition, and that is what I wanted to call your attention to, because this, what we say here about tradition, of course, has an aim, you know, at the monastic tradition.

[144:14]

That means that that specific, you know, handing down of the spirit, as it is done in a specific way by monasticism, and monasticism in that way, one can say, as an organ, you know, of the Church. If you love me, keep my commandments. Of course, the mandata, you know what are the mandata? is that what Christ has handed down, handed over, was handed over to his disciples. This essentially is his death and his resurrection, his Pascha. That is what Christ handed over and that we have to keep. But if you love me, keep my commandments. See, therefore, there is that one aspect of tradition. Love you, keep my commandments. I will ask the Father, and he will give you another advocate to dwell with you forever.

[145:19]

The Spirit of truth, whom the world cannot receive. because it neither sees him nor knows him. The word for the spirit does not have the organ, but he will dwell in you and be with you. Right? Because with the Holy Spirit, the Holy Spirit is not something that way. Intellectually, where, for example, let's say the apostolic creed in a way, which are just the formula I gave from St. Paul, and you remember that this simple thought also we have in the Acts of the Apostles, formulated by St. Peter, about Christ, you know, and the one who, the curious who died for us, then who rose for us. So here, the other aspect, the Holy Spirit, by Christ, and the handing over of Christ, is, let us say, the handing over already of a person.

[146:30]

It's therefore not a law in that sense. It's not, let's say, a combination of rules. It's a person which is handed over. Today we have the other hand, you know, and that's the Holy Spirit. And just as it is necessary already, let us say, in order to, can we say, believe in a person, to have an inner person relation, that cannot in that way something be, let us say, absolutely objective. Maybe in certain extreme cases, when, say, a pagan, for example, is honest in that way, the good will, you know, gives baptism in the, say, according to the mind of the church. So therefore, there must always be a decision.

[147:34]

Of course, that's an extreme case. The ordinary thing, you see, when the object of a tradition is a person, is the curious. Then, of course, the relation with the receiving of this tradition, of what is being handed over, must be done in what we call faith. And faith is, of course, faith not in certain senses, you know, that one has a God. Neatly, you know, also neatness and clarity belongs to faith, because faith receives truth. But nevertheless, of course, it is, faith is a bigger, it's a personal, simple personal act. Therefore, it's as we... So also then, and even, let us say, with more reason, this is the case where it appears, you know, when it comes to a clearer, clearer statement of the fact that the verifying principle of Christian tradition is the spirit.

[148:45]

It's, of course, clear. that Christ, the object of our faith, is the risen Christ. If you take the resurrection away, then what remains is dead faith, or as in Paul says, that means an empty Faith is only in the curious Christ. It's in the risen Christ. And therefore, this contact with the risen Christ necessarily also brings us in contact with the Spirit. And that is what Lord Arnold explains here in these sentences from the Gospel of St. John. But of course, to receive the Spirit, Again, you know, it's absolutely necessary, even, let's say, in a deeper sense, the personal, inner personal determination, or, let us say, the fire, because this is fire.

[150:00]

He comes as fire. Therefore, he sits for the hour on fire. When the Advocate has come, whom I will send you from the Father, the Spirit of Truth, who proceeds from the Father, he will bear witness concerning me. But when the Spirit of Truth has come, he will teach you all. For he will not speak on his own authority, but whatever we will hear, he will speak, and the things that are to come, he will declare. He will glorify me because he will receive of what is mine and declare it to you. All things that the Father has are mine. That is why I said that he will receive of what is mine and will declare it to you. You see here right away that as soon as we realize that the soul of tradition, we may call it that way, if the body of tradition is Christ, the soul of tradition is the Holy Spirit, the Spirit of the pure God, and then naturally, of course, we will stand also, as it is said here, to be redeemed and glorified.

[151:26]

Therefore, who is in the spirit as received through traditions in the spirit, he will glorify Christ, the curious. Therefore, the liturgy is the natural, one can say, depositum of the traditions, the natural realm of tradition. Why we say, the old saying, that lex corandi is lex credendi, that is based here on this fact, you know, that the Holy Spirit is in Christian tradition, to say that the vilifying principle. And so, therefore, that is the, certainly the Holy Spirit, and then what is the soul operation, is the foundation of that new life, the church, you know, the church that then originates, comes, as you say, out of the blood of Christ, you know, from his resurrection, as we see as in Acts 5.

[152:33]

where the high priests, you know, inveigh against St. Peter and the apostles, that says, we strictly charge you not to teach this name. Peter and the apostles, of course, the name of the curious. But Peter and the apostles answered and said, we must obey God rather than the God of our fathers, praise Jesus, whom you put to death. hanging him on a tree. He got exhorted with his white hat, the Prince and Savior, to grant repentance to Israel and forgiveness of sins. And we are witnesses of these pains, and so is the Holy Spirit, whom God has given to all who obey him. So there again, you know, this reference to the person of Christ and to the Holy Spirit. So these things are now, you realize, you know, that this whole aspect of Christian tradition, and with that I'd like to close that this evening at least, has found its classical kind of form in St.

[153:55]

Paul. And there's the second Corinthians, the third chapter. It is God who has made us fit ministers of the new covenant. Not of the letter, but of the spirit. For the letter kills, but the spirit gives life. Clearly, he says in such a beautiful, beautiful, I guess a beautiful aspect, you know, to the Christian idea of tradition, Clearly, you are a letter of Christ composed by us. You see how in this Holy Spirit's concept of tradition, the living community, the friends of Paul, the children of spiritual children of Paul, enter into it. They are part of this tradition. You are a letter of Christ composed by us.

[154:55]

written not within, but with the Spirit of the living God, not on tablets of stone, but on the fleshly tablets of the heart. And he continues there later, Now the Lord is Spirit, and where the Spirit of the Lord is, there is righteousness. that we all, with faces unveiled, reflect as in a mirror the glory of the Lord, be transformed into his very image, from glory to glory, as through the Spirit of the Lord. That's a beautiful, perfect picture of that office, let's say, of tradition in a Christian sense, in its comprehensive sense. You see there, by the way, then of course here, what enters into here is not the cold institution,

[156:01]

aspect, but it's the living aspect. Here is Paul, next to the glory of the curious in the Holy Spirit. And he writes, you know, those whom he teaches as a letter composed by him, not with ink, but with the spirit of the living God, cannot flesh with tablets of the heart. and the Lord is spirit, the spirit of the Lord has freedom. And so we all, he and his family, with faces unveiled, reflecting as in the mirror of the Lord, of the Lord are being transformed into this very image of glory to glory as to the Spirit of the Lord. Then you have a perfect combination of these two, let us say, poles of tradition. The person of Christ, the Curios, the one who died for us, the rose of Christ, and the

[157:05]

The Spirit enables us to be transformed into the very image of the curious, from glory to glory, as to the Spirit of the Lord. And this is here, as I say, you see that by the way this is, of course, written by an apostle. Also, I mean, it's written evidently in that specific fullness of the Spirit that the apostles have as a special and unique privilege. But later on, actually, in later generations, as I say, the apostolic tradition in that way is, We call it, say, an ecclesiastical tradition. Of course, by that doesn't cease to be apostolic, let us say, in its line of descent. But nevertheless, of course, the institution takes over.

[158:10]

This apostolic fullness of spirit that is so beautifully expressed in these words simply doesn't go. But we have then the word of, let us say, the treaty, you know, on one side the doctrine, the teaching, what we call catechetics, you know, and then, of course, the institution, and then it goes on, and catechetics is done according to a certain pattern, you know. On the other hand, you know, you have the sacraments, the sacralingual tradition through the sacraments, the handing down, imposition of hands, what we call the kleos. And the kleos has these two functions, you know, essentially as the teachers is handing down the doctrine, the word, and as handing down the spirit of the life of a person through the sacrament, through the mystic, the sacrament of mystic.

[159:13]

But they are, of course, I mean, if I could say in some way, that was the third century, was the tragic event, you know, that this, that I say, that the church became an influential institution, and it became, you know, The trend of the time, if you call it in question, it was and became a fashionable thing. It became also, to a great extent, a profitable thing. It became the access to power and all kinds of things. And therefore, the institutionalization of the church. It says in Holy Scripture, the charity of the ,, of the ,, in that way, goes cold. That it simply seems to be a kind of a law, that the as such can be carried along only by institution.

[160:22]

And then, of course, is to a certain degree due to the detriment, you know, of that personal element, you know, of, let us say, the climatic spiritual element, you know, in Greek tradition. And that is where monasticism comes in. Monasticism simply represents that in the Church, in a special way, this has a spiritual touch there. handing over of the, say, the needed light of the Spirit. That is the, that is dawn, because the Spirit gives light from the Father to the Son, from the spiritual Father to the spiritual Son. And if the dawn, absolutely within the Church, unity of the church in the framework of the network of the institution works with this specific function in order to keep the fire of the spirit burning.

[161:29]

And that, too, in a certain way, remove the fumes, because that is simply, within the ego de facto, is simply a redness, you know, it is an elixir of the fumes. But that is the function, of course, in this big threat, you know, there is a binge, you know, and there is also, of course, our Savior, you see, there are we, and that is what we have to ask ourselves, how many do we stand in this, as I say, essential tradition? One is absolutely clear already. You can see that, you know, that what goes from this point of view, what realises that in monasticism, I don't speak now from the teaching point of view, which can always be done with a certain objectivity, catechism can be taught, you know, also by people who are not exactly inflamed, you know, by the spirit.

[162:35]

And especially as soon as that is systematized, and it will tend to be systematized, and it's not renewing, and that's good in many ways. The prayer of destruction, because the church, and he's not the elite, but the church is in fact also Catholic. That is the church of the people, of the holy people. Therefore, the capitalism can be taught, you know, with a certain objectivity. The sacraments can be administered, you know, with a certain, not so, let's call it, objectivity. But this, you know, in an element that we see so clearly in St. Paul, the healing still, I mean, transformed, you know, by the Spirit of Christ. writes this living letter into the hearts of his people, who then, receiving the glory of Christ, are transformed by the spirit of the curious from glory into his image and life.

[163:49]

that this personal element, of course, to a great extent then, that becomes, in some way, the task and the raison d'etre, the holy reason for the existence of monasticism. And that is certainly clear also in our days, and in our days more Because if you want to summarize or to evaluate or give a certain general appreciation of the various doctrines that Imanide, from the Second Act, counts, One must, you know, say, first of all, that's the one who always, you know, that John XXIII was a typical, in that way, representative, you know, of the living spirit. That is, he was a homo-spiritualist.

[164:54]

He was, in that way, simply a spiritual father. to such a degree that anybody who came in contact with him felt it and responded. And responded in a specific, one can say, temper of the Holy Spirit, which is, and who is, as you know, the consoler. Therefore, the consolation. We say sometimes also in the Word, which isn't bad for that, encouragement, encouragement. And so there is, you know, there is that figure, and that, of course, had influence on these documents. And one can see that this, the general trend, you know, of the, of that council documents is towards, you know, the, we say, active participation and so on. We say collegiality, we say, you know, lay apostolate, and all these doubtless things.

[165:57]

But what is it, in reality, is the tremendous desire and wish of the universal church to become a church, let us say, that living letter that is written by the Spirit on the fleshly tablets of the heart. I'll tell you a little in these chapter meetings about the question of tradition in relation to the monastic life especially. I think you understand in reading the words of St. Paul about the ministry of the Spirit, in glory for the glory of the curious. We understand that one element that is decisive for the entire Christian tradition is that it is a personal matter.

[167:11]

It's not simply a neutral thing. It's not a letter which is being handed down as a statute. But it is a base, the very life of the tradition, the object of tradition, is the Christ, died for us and rose for us, and then the Holy Spirit, who is the gift of that curious, cannot be separated from it. And let him not stand on the part of those who hand down, who are involved in this whole process of tradition, and their preparings degrees, because they are on board. Then what's up in the city? Good morning. Good morning. Yes. It is therefore this handing down cannot be separated from this inner personal transformation with metamorphosis of which Saint-Claude speaks in these beautiful sentences that he has formulated for God.

[168:28]

In its application to a monastic life, it's historic and I think it's by evidence that's, as I say, unavoidable, that in the course of time the Church would develop, and of course in the way of an institution, and especially when it ceased to be a minority, a remnant, it always realized, you know, what a tremendous change of general climate it is. If the Christian population should be from being a minority and being maybe persecuted and living under pressure, then it certainly rises into a position in which it influences and dominates the entire climate of a certain civilization. And it has to crystallize in certain ways, forms, customs, all kinds of things.

[169:38]

And monasticism, of course, in the first centuries, what prevented them was the persecution. Persecution simply created a climate for the church as a whole in which the fire of the spirit by the very position, the endangered, critical position, which the Christians constantly found themselves, was kind of secured, so that we say this first period is characterized by the spirit of the martyrs. And in that way, for example, a person like St. Ignatius of Antioch, notice the idea that they represented at one time, and there you find a hierarchy, a bishop who sees and realizes completely the function of a bishop in the community, in the church, The time he is a martyr, and this is martyrdom, the answers that we get through the deepest aspirations, desire of his soul.

[170:51]

So that, and I would say his soul, knowing his cloyment, the spirit in him, because that is what CDC so clearly, the spirit in him that wants and makes him desire to sit down in the common sunset of this world through his death as a martyr in order to rise with Christ. That is the Holy Spirit that makes him long for the light. He says that so beautifully in the Epistle to the Romans. that give me, let me, allow me to reach out for the pure light, because then I finally become a man. That's a beautiful word, you know. It's already, you see, all these things, especially the fits of St. Ignatius, indicate, I would say, those strongly, the, you know, the pneuma already of monasticism.

[171:57]

But And that is important to know in the person of a bishop. If what is absolutely not true, then the two things, you know, to have the authority in the church and to... to be filled with the Spirit, that those would be two irreconcilable things. That's of course, that's a heretic statement, you know, that separates things. But this, then, he is also arguing in that context where he pointed out to you the, what we call, the pastoral epistles. St. Paul, the Paschal Epistle, is directed to Timothy and Titus, who are people whom St. Paul wants to continue the tradition He imposes his hands upon them and they may guide the communities, but the spirituality which he urges onto

[173:13]

his successor in his office, Tisico, has given all the elements that later on developed in this specific form. And that's Tisico, especially in the exhortation to Timothy, the emphasis, you know, take heed of yourself. This very important principle, take heed of yourself. That means, first of all, in order to answer, in order to live the life with the spirit, one has to Now, be critical to oneself. One has to see that in the presence of the spirit, man demands of him a constant vigilance towards himself.

[174:22]

That is, of course, one of the constitutive elements of monasticism. Monk then later on leaves that way the world in order to have this liberty to take heed of himself, as St. Paul formulates it there. So therefore the two there in this whole thing, in this whole phase are together, and of course they are not meant to be as Americans were opposed to one another. But monasticism then goes out and inherits after the person ceases, the church becomes a, I would say today, established church, the established church, the establishment, such a good thing for this whole situation, the establishment. But then, of course, comes this kind of monastic reactions.

[175:24]

And that monastic reaction is then definitely in the freedom under the actual influence of the Holy Spirit. Therefore, it is what tries to melt into the desert is the actual and personal experience of the Spirit. It's the spiritual life. He wants to have a whole world spiritualness. And therefore, of course, also in the flow of monastic tradition, What is essential, what the monks concentrate upon, is actually is the hour of the spiritual life. How to take heed of himself. How to keep in that abundance and fervor and freedom of the spirit. How to cultivate those virtues which correspond to the spirit in the Christian sense.

[176:26]

And that, of course, are the virtues which make up the poor of the land. God's poor, it is therefore humility. It's all these virtues that Saint Benedict, in his rule, has gathered together in such a masterful way in the first seven chapters of the rule. And in these chapters of the rule, that is the foundation of monasticism. That is the foundation of which the whole monastic tradition rests, from which monasticism therefore takes its whole justification, reason to exist. And therefore, in looking back, you know, to, I mean, I think it's good. I mean, the older ones, I don't know if they all know these things, but there are always new ones who come in. It's good that these things are being repeated, you know, again and again, especially as a time like this, which is, for us, which is so important.

[177:37]

For me, therefore, in my own approach to monasticism, I don't say my own approach, but simply the way the, let us say, for also in, let's say, the thing that compelled or urged somebody to start, so to speak, you know, give that belief, that precious beginning of a monastic community, the central design, the central idea, you know, for it was to establish these virtues, you know. In that way, not to establish it, but to urge on to make it absolutely clear to see that here is the center of monasticism. This is the wheel. And that is, of course, the reason why it was always opposed right from the beginning for us to take on an external activity which immediately would center the attention of the entire community on this thing.

[178:50]

I have seen it just now, for example, in a little foundation like Woodside Priory. I don't say anything against that. You understand that because these are extremely hard-working, serious men who at the same time, I mean, do a very good job with the outstanding results that they are famous all over California, which is the best private school there is. But, of course, this community was right from the beginning, and that was in their whole tradition. It was their only thing, and perhaps that is the way it had been done, was the school for this small school. But even there, of course, one can see, too, that there is a tendency among the Bronx to keep the school small in order to give us the possibility to keep, let us say, this essential monastic frame.

[179:57]

Therefore, it is a lifeline, too. But for us, of course, that was absolutely vital. We should not get, therefore, involved institutionally in an activity which was directed to the outside world, let us say, professionally, as a school, for example, would be. But, of course, the reason for that was, you know, to keep a certain hierarchy of things. In this whole thing of tradition and development within Christianity, It is so necessary to see that clearly, that the way in which we meet the Christian of development within the monastic confines, and of course also that is the same to a great extent for the Church as a whole, is a return, not a return to the past, but a return to the beginnings.

[181:07]

Why? Because in the Christian order of things, the beginnings are the seed. There is the curious, there is the ployant. Therefore, the Acts of the Apostles, the Gospels, here the letters of all the Apostles, they simply lead us into this through the Psalms. And therefore, a reform of monasticism is this going back to the source. And I have told you that very often. I'm sure you are, of course, aware of that. This freedom to go back to the sea and to start from there all over again, that is freedom. What we are after, we are not after a revolution, but we are after a reform that is inherent in monasticism.

[182:10]

That is such a movement is opposed to war. It's not opposed to the new things. It is not opposed to the old things. It is simply dictated by the fact that in the course of development, Every development is a branching out. Every new branch is, one can say, a new definition. Every new definition of a situation or so on is at the same time, too, in a certain way, and it's a crystallization, and it is therefore also more determined by time, the age in which this branching out Let me thank you again, here, for I don't know if I did that piece that we had yesterday together. As Anna said, it's always a great joy and comfort to me to receive little notes, you know,

[183:15]

where there's cooperation, this one with this, one with this. We are just members of the community working together to protect also the preparation of yesterday's . If that is done with that economic program, and joyful readiness to prepare and to feast for all. It's a real accident that our whole life is that. You know, it would be such a beautiful thing, you might say, that our monastic loving, perhaps, Preparation for the feast of the coming of the Lord is the feast of marriage, the wedding feast of the dead, for which we predict that everybody contributing, this, that, you know, another thing, all that is something that is so pleasing to God and to men.

[184:40]

One thing that belongs to it is necessary for this kind of cooperation is to come back again to it. It's this modest kind of mysterious turn of this sort. I still want to hope not to get on your nerves. to continue a little about it. Sometimes one reads these things. Every year, it comes up again. You want to read something else, but then forgets again. And then they have much time to waste. Now, I wasn't able to read it again today to just get the time to go back to a little more systematic way, but let us try.

[185:43]

No, we don't use any of this. I think that's important. We see that. Let's say the bank of the Gudesitia is the calling of the Lord. That, of course, gives it, by the way, a much greater depth. If one hears today, speaking of what would translate modesty, there would be much about the second coming of Christ in that concept that we have today. But it isn't, it isn't that. It's something bigger, epikest, or epikest, the neutral form, absolute form, or an epi-character, something which in the, I always liked to observe, certainly in the great book, and I was done with the logical analysis of the New Testament,

[186:52]

So, It's a book of institutes cutting out the restores of grace. You can use an ad with our term. They don't serve them anymore. It has to be written for the council. They don't have a motor program. So if the priest says that, you know, they get built to roost, they're cute. There is two more justices here, vigorous and positive. Yielding or kneeling at the radar of justice. Equal-ness, of course equal. It tries to achieve, follows, it conceives. What equalness? What is equal?

[187:55]

And then he counts and writes some other words to it. Famous, for example, we all know the same thing. Clemencia. Clemencia. Clemenci. Prontitudo accedem. Readiness to give day. Prontitudo accedem. Readiness to give it. I think that's very important, that aspect of it. I just give it to you now. The willingness to yield, to give. Maybe you all can translate that in the English term, forbearance, forbearance. So what you get then belongs to the same field. By the way, the applications then always point from the 4th verse or the 4th chapter of the Epistle to the Polytheists to the 2nd letter to the Corinthians, the 10th chapter, the 1st

[189:18]

It's a part of the second letter of the Philippians where St. Paul in the series had a personal apology. It's a new chapter that is introduced by these poets. But now I am here myself. This is the beginning of his opsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsiopsi .

[190:22]

And then again they have the . That's the . Again, we see right away that this whole field belongs also . But the two-tone of that Latin word is the same as the Greek and the 16th century. And the other one, modesti and christi, again, is in the Greek, it takes epiaipa. Epiaipa. And there, it adds there, as they explain this kind of words, moderatio. That's, of course, where the isolation or the modestia comes from.

[191:24]

You see, it's modestia, not in the sense of not wearing your skirts or your v-shirts. Still, you are modest. Modestia is moderatio, see? cultivating and preserving remodels. Remodels then in our sectors that they will have in the wide land of Europe. Equitals as opposite to severitas. And then again, he said, So now then, in her church this afternoon, looking into it a little more, it goes out.

[192:25]

From Augustine, St. Paul, evidently, his background was Hebrew. And therefore, the Greek verse that he uses as an missionary, the third, of course, tells the Jew to have a Hebrew background. And it would always tell, certainly it would always tell what tries to get to what was in the mind, in the Hebrew mind of St. Paul when he spoke and used this word at the high time. Because I think I was very sure, I can be perfectly sure that that was an Old Testament Hebrew term. It's behind it. Now we looked up. And we looked up there, the concordance, there is this term, modestia, in the Old Testament. The only way to get you, because you don't know how to write a scripture, so we have to say the concordance.

[193:42]

So there is, and then we found there, proverbs, you know, proverbs. There it comes. Proverbs 22, 4. And now there will be word works. Translation is, And then one looks up now, what is Modestia now in the people? Because there we have it. You can't get access to it. What is the Igbo background? The Igbo word, singing. And then, interesting, in that one time, singing Igbo, the King's word, . That comes right into your mind, meaning from the famous verse, Anahui, Anahui.

[194:49]

It's in the book of the poor, you know, of the Anahui, of the popular race. The poor and the jade. Jade is poor. So there, of course, we come to a tremendous, you know, extract, you know, of tradition. The Old Testament, central Old Testament tradition. And then, of course, this then we, when I say the attitude of the poor, what is the attitude of the poor? His duty is to have us as human, and as human. And therefore again, then, you know, go away with the power to belong to the great world and the group of traitors.

[195:57]

The Greek words of the attitude, the way of thinking of a humble poor man. So in that way, then when we go from there, we get to what? The context there is interesting. We follow, for example, in this language, we follow the word anabha. So, for example, in the Old Testament, in the Epiphany, one of the most outspoken purposes is sepanga, supernames, perfect supernames. In the second chapter, in the ending of the verse, And then that leads up, that ends the famous expression in Sukhaya.

[197:05]

We know that this speaks about the last day. You see it? The last day. In this last day, who are the ones that say, we're going to be months away in Canada. That means the poor ones, the quiet ones in the land. That there again we right away have a reminder of ourselves. So they are open-standing eschatological context. And that eschatological context, which in the proper context in the framework of the last day, If then in Proverbs it's ethical, the ethical aspects and the difference from prophetic aspects. In Proverbs then we have which is a very interesting one in the turn in Proverbs 18.12. And there in Proverbs 18.12, the concept of which seems to me is very significant.

[198:20]

That's, you know, as we say in English, before glory necessarily comes to be. Before glory comes to be. Negative. You know, glory, of course, is then, if one sees it, you know, again, that one can, one should see it in that context. Glory is, naturally, it's the last thing, it's the last coming of God. What prepares this last coming of God is the beauty. That means, in other words, glory is the fruit of the analva, of this germinity, of this modestia. Of course, as soon as we see that, then we begin to understand again why modestia rest but no tacit omnibus omnibus. May this pure attitude of analva, may that be known to all because

[199:29]

the globe is closed. That means, it is closed. So that is, and that was also, we have it then, when God just mentioned that in this context, there is no, but the influence of works is Matthew 23, 12. We say exalted, we are weakened. Que si humilha, exalta. And as you see there, you know that there is humilha, it's again this, another one. The one who becomes poor, he exalta. He will be exalted. So that we have there, we have our context, you know why, with the seventh chapter of the Rule of St. Philip. Humility.

[200:32]

So the humility, the chapter on humility, really describes this status opus. It has an eschatological concept for the most as the preparation for the last death. That connection, you see, is another thing that just what I just mentioned, that's a kind of thing that crossed my mind, you know, usually in our sociobody, I've just injected into this context, the principio sapientiae tipo, Principium modestiae timo dom. It's the strange thing, I don't know how it comes about, but this quotation I should give of Corpus 34 in the Septuagint text of its Generatio Pius.

[201:39]

Principium sapientiae timo domi. In the reality, in the Hebrew, it is Principium Buddhist, Timur-Dom. And then, of course, we come right away to the whole chapter on the immunity, where this empire of the two comes from, the upper that grows out of the Timur-Dom. But what is this Timur-Dom? It is simply the realization of Daniel's choice. He had a choice. So in that way, you see then all these various directions. See how from this concept of this here, you know, really, a very, you see, bright way, very new light, strong, on our, we can say, our monastic and moral energy.

[202:41]

What is basic? Moral action of the God. What is fear? It's this API type. It's this readiness to deal. Why? Out of the fear of the Lord. Because this fear of the Lord, understood in the right sense, takes away from us. It should destroy us. Attitudes that are opposed to this. For example, arrogance. The phrase arrogance. Arrogance is an attitude of lying which forgets the nearness of the Lord. In arrogance we are We are our own in our own life.

[203:45]

We are all in our own. We are our own, but full bearing, overbearing. Yes. But there are religions, you know, that are... insistent, insistent, what one's own opinion. We call that opinion-making. Opinion-making. It's again one of these things in which we are lost, you know, in our own thoughts, in our own whiteness, thinking we are white, taking it for granted that we are white. That's the thing that the white understood, the fear of the God, shake them. should destroy in order to bring their interest and what we call in a positive sense what we call openness.

[204:56]

Well, the openness of the mind is not the openness of curiosity. The openness of monk is not that openness that doesn't want to miss the boat. It's always got to be the little hedge. What's all we ought to do? If possible, a little head on. That kind of thing has nothing to do, absolutely nothing to do with the Mokasikas. one of the modest of new people. That comes out of what we call curiosity. Curiosity, of course, is a form of overextending oneself. And the eschatological character is this one, what tries to

[206:00]

Only the ways come out to be. One fails to be apprehensive of this way of the time. It has nothing to do with monasticism. It has nothing to do with eschatology, because hope and expectation. So therefore, we must be very careful that we see in a completely white light. Most it don't have to be the voice of the tongue. So it's also then, it goes into other fields, for us, and that is all various forms in which we, instead of being shaken in all sense, in which we are.

[207:02]

That is for example opinion making. which we take our own judgments and our own arrogance and lie, say, too absolute. But so that we do that, then, of course, again, we get lost and stuck in ourselves. And the cult is a tremendous danger, especially in any context that has to do with religion. Because there you can't go so easily. I've spoken about it often. We have to be on our guard in these things, because we are. That's the profession of us, dealing with religion and the religious conflicts.

[208:08]

We should never forget that our Lord said to Jerusalem, that there was a holy city, that was dominated by the Sadducees, the Sadducees that were in the land of tomorrow, those who are adapting, you know, compromise and so on, or the other hand, the Pharisees, the Orthodox, the conservative, and their whole inner commitment, their inner identity is bound up with their conservative opinions. Therefore, they prefer to kill the people and let other people live with the different opinions. So that's, seeing that, you know, and seeing that, that really makes Jerusalem, that's the time for our Lord, makes two qualities.

[209:11]

The Pharisees and the Pharisees. And then he says to him, if you only knew Jerusalem, on this is your day of your visitation, your visitation. If you only knew the things that really deserve your peace. Of course, there is what serves the peace. It's this thing, it's what is that serves. That is the attitude which also then enables to come back to that thought that we led, you know, which we started. This cooperation was so, for me, such an invitation, such an energy, you know, to see that, you know, it is possible, it is an actual fact, you know, here. in the point he uses this cooperation of all that is then possibly if one in the white field alone in the modestia of the personal attitude prepares the feast you know prepares the calling of the glory and the two

[210:39]

Figures that stand before us during this season of Advent are Papa Baby and St. John the Baptist. And both of these, Lady and St. John the Baptist, are really little, in any combination, models of this protest. After me, somebody will come who was before me. That means who is infinitely greater than me. Belongs to completely, belongs to eternity. You see, St. John the Baptist was not caught up in the world of salvation. After me comes the one who was before me. He comes out of me, and that is the great, you know, wonder, you know, that's the voice, the beginning, you know, he comes up, comes up, comes, enters history so that I can be the help, I perceive, I can prepare his way in the desert.

[211:59]

Let this be a modestia of St. John combined and pointing and preparing the modestia Christi. If the modestia Christi were just listening, he did not think it the wrong way to be critical of one. But that he emptied himself and became one of us. He is an anadi. This emptying oneself, that is the panagwa. And that seems to me that also the bodhisattva. So let us use this admonition and let everybody realize it. What is the tremendous difference? This virtue, this attitude of modestia, that is an attitude which makes room. Not for myself, but it makes room for the one who is coming.

[213:05]

The one who is before me. He comes now. We can't predict his way through the modestia. The opposite of modestia, things that I mentioned, arrogant, opinionated, not religious, on one's own, judgmental, in the dernier cri, that are all things that fill the spaces of God. They are immediately feeling you. They say to yourself, they are very worried. You don't say, if that is my attitude, then I don't think I'm a good boy. I occupy the room myself. I get both friends, all grown up. Of course, you are all grown up. Well, the one who wants to come, there's a labor to come. Therefore, what is unstoppables to gain in this time, in these terrible, nasty times, constantly, is to be like our day, this open hand of mankind, in which that longing is expressed, and this becomes reality, the low riddance of the heavenly and the bodhisattva,

[214:34]

on the tube of the precursor. Those two may have been our guides. We can't really see them. This Christmas line is the beginning of that worship, that voice of the Son that here on earth started to worship the Father. The beginning of our Lord's life here on earth is the beginning of the Liturgy, and that is one of the reasons why we want to celebrate this night, indeed, in awe with all our consecration, energy.

[215:39]

Then, if we want to get this Christmas night really into focus, let us just compare it to the Easter night. These are the two nights which the church celebrates, or cannot celebrate in nights. If there's nothing somewhere where life or the source of life, because there is the meaning of celebration, celebration is the exuberance, the abundance of life. These two nights are two mothers, mothers to each one to a day corresponding to. The Easter night brings forth is the tomb method where Christ, crucified Lord, has been laid.

[216:42]

He rises out of this tomb as the period, as the Lord, the Lord of the Spirit, the glory of Christ. The Easter night rises out of this night. The Christmas night is the womb the womb out of which lies the God-man proceeds. It's the day of the God-man that we begin in this night. The Easter night and Easter day, they are a battle and a triumph. The Christmas night, they are silence And that silence ends in that glorious message. It is the procuration of the person. It is a manifestation.

[217:47]

Therefore, also, when we look back on the end of the season, it is the end of the time of of expectation, of waiting. For this proclamation, here I am, the presence of God among us. The meaning of this proclamation is the establishing of the kingdom of peace among us. Therefore, the Christmas lights that we celebrate now is the proclamation of the presence of the kingdom of the messianic peace here among us. and the end of the curse. Long time received by great and great.

[218:52]

I began to read, spread two and three along together. Each one defines a different situation of the people in exile. First, the people left in darkness. The second, the people in the desert. The third, people in captivity. Darkness, desert, and captivity in prison. Those are the three situations of which we meet here, to which the Messianic prophecy then comes. People in darkness seeking great light. That great light is compared to the light aspects. Shining in the light of the battle against the media.

[219:56]

And Gideon was fighting. And suddenly the pods were broken. The torches could be seen. The light was frightening the enemies of Yisra. And the battle ended in victory. But now is our messianic time. I shall end by our Lord Jesus Christ that is the light of the light again. Diviner, shining in darkness, shining in darkness, the girl made flesh. Still, it is the very humble human form of flesh. shines, shines in the light of God's mercy. And that is our victory and that is our joy. The second thing and the third blessing then is to believe.

[220:57]

The winner is, the winner is the man, brethren. people in great need of them. The grass and the flowers only are able to live a very threatened and very fragile way of life and existence. The wind comes and all the grass and all the flowers are gone. That is a picture of the of the life in exile. But we lack the hope, we lack the anchor, we lack the ground, we lack the roots. But there is one root, and this root is the role of God on his presence then. You know, fruit of this, and then you have, for this, a captivity in the prison, which both of them is invited to.

[222:09]

Why? Because the gods, as people say in the scriptures, because it's the law of the great doctor, the incarnation who nature can be born divine person of Christ, of the deity, the entity of nature, our salvation, veils, veils, true God and true man. There he celebrates life, his nativity, and St. Leo's key words, or name, are established in his scribing. A nativity of a call is the nova nativitas, a new nativity, a new birth.

[223:12]

And he means by that as well as he describes it. The Seventh Lesson means the version of earth, and this is the version of earth in which the law of sin has no action, in which the version conceives of the Holy Spirit, and that earth is born from pure deities, holy, and as such then in the beginning of the new generation That is what he describes then, that the origin of this nativity that we celebrate is not to be historically again advanced to graceful kingdom. It is now an actuality in which we celebrate having part with our self-nativity of our Lord and Saviour with our own nativity through baptism.

[224:16]

The problem to explain to us the gospel now, we don't have to read the four gospels about the nativity of St. Mark, and that therefore we do. It's divided into two, and then we have the gospel of St. Matthew, life in past generations, human nature explained by Saint Jerome. You can see why one is the exegete, the scholar is the one. explains the reasons why it's not a racial standard. The son of David, the son of Adam, they were human, true nature, human, which are God's and we have the sacred

[225:37]

The Gospel of St. Luke has won the cap and the prisms. Now I'm going to say it's the same way. St. Gregory's, who quite an old statement in this, first thing he said, Three masks, seven of them, therefore. The short word that it gives, the short word that just explains the external circumstances of our long nativity, that is, that is, that is. external occasion of his coming veteran minister Augustus had sent him out to England where he was forced to deliver an empire letter to Palestine and other provinces. and that there's where the word becomes the, is born from, by starting with the senses, is being taken, becomes, becomes to what nature is, of those following to the book of life.

[226:52]

that there is the open place of His Word, that is, when they have the house of rain, and He, the Word of God, that flesh, that is, the validity of rain that descends from heaven, the month of the New Testament, and then the fact that He is born not at home, but on the Word, the inn, And also he himself entered us into the exile through his birth. His life here on earth is the exile which brings us into the true home. Then the second part of the Gospel of Saint Luke reads of the reaction of the shepherds. to hear the reptilence of God's nativity.

[227:55]

And there then St. Ambrose describes what was called the birth of the church as represented by the shepherds. The shepherds represented the bishops, the sheep. Faithfulness, in that way, coming to the cradle and coming to the door of the Lord is the first beginnings of the Church, of the Lord's Nativity. that you have four warnings that makes St. Augustine, St. Augustine, explaining the gospel of St. John, that God wants the world, this sentence which is so evidently about us, for him and for us, when he was saying the column

[229:04]

This is the foundation on which our faith lives. In contrast to all those who consider Christ as a creature, as they say, a wise man, a good and virtuous man, so the will of Christ in his divine nature has not been made, but he was. There appears here like the dog was the metaphor that corresponds to the literature of the genius of St. Augustine of Scopetta. This primordial explanation of St. Augustine in the validity of each one of these pre-war church departments. Make that my greeting to you and my wish for all of us to enter into the spirit of these words.

[230:30]

Christ has been born to us. Christ. And that means the mystics. That means the one who was the desire of the nation. The king of peace. as Isaiah calls in one of the beautiful lessons that we listen to in the course of this night. The father of a new age, the source of new life for man, of a life out of God, of a life in selfless love, a life that is wide and comprehends the heavens and the earth, and that is eternal and can never die. Why is the one who is born? Why is the council, the one who executes that eternal divine council,

[231:39]

of the Father's love who sends his Son to be a propitiation for our sin. This Christ has been born to us and that is what pertains to us tonight. We are here as human creatures and we are here as sinners. But we are here also as baptized Christians and therefore as members of Christ's body. And therefore as those who believe, believe in God's mercy that has appeared to us through Christ's death and his resurrection. In this we have been baptized and that is our hope for the future. He has been born to us, to everyone, individually, everyone who is here.

[232:48]

This and this and this, and all various names. And for me, for this one and this one, Christ has died. And that is, for us, is thought of great, great consolation and joy. We realize that we need, if one may say so in human words, we need everything to our Heavenly Father to God. We are not simply a play board. We are not simply objects on the divine planet. We are the object, we are the purpose, of everything that our heavenly Father does. He is really and truly found in such a way that this has been born for us, to us, means and goes to that extent and to that depth that he has become us.

[233:59]

That he has taken us all. That we therefore, in his being born for us, we are all for him. We are really and truly his children. We belong to his family. We are blood of his blood and we are bones of his bones. That is therefore our inner experience also in this night. At this warm time that has been born to us, the King of Peace has given peace to our hearts by healing the bridge, by paying the debt, in that way by healing the wounds of our sins, incorporating us into the new whole life of that mystical body that flows from him as the head.

[235:05]

We are that. we mean everything to our heavenly Father. And therefore, in all this love, and in this love, and realizing that we all belong to the last drop of blood in our veins, we find ourselves That is, we find ourselves in a new confidence, in a new and absolute and unmistakable hope, and in a new love. We are, after this death of the war, for all of us, we are taken out of the treason, the prison of our focus is, in the presence of our isolation, we are really and truly brothers and sisters. And all this, why?

[236:07]

Because in and through the newborn child, God's infinite love for us really and truly, one can say physically, reaches us to incorporate us into his own divine life. And that, therefore, all, my dear friends, leads to the admiration, let us come and let us adore. Christianity is not a society of people who have a lot of philanthropic good intentions. want to better mankind in this, in that material world, that certainly is not in any way against the Christian spirit. Even if it's absolutely on the line of the Christian spirit.

[237:08]

But as a flower, as something that goes deeper, it grows. We adore the one who has been born. The reason why Christ came on this earth was not in a general way to make the situation of more people a more happy one. Exterminate the things and the possession of this world. But the reason why he came was because of his glory. That is what we also in this night come so clear to us. We are there here on earth and we are here together at this moment. I think you feel it. I am so grateful to my own members of our family that the sin, the expression that is given to this our devotion for Christ, the Word made flesh, the God-man,

[238:26]

the one who gave us the best and everything he had so that we may be his brothers and sisters and mothers and fathers, that we, in this experience in his unity, then come adoring and screaming The songs of Thanksgiving, the Eucharist here, is given this night. How beautiful is it that the Council and the new spirit that the Council have given to the Church enables us to do this in our language, to do that in a way which also leaves this possibility of real inner personal expression and participation. Certainly when we all come to Holy Communion and there we receive the God who was born for us.

[239:34]

And in this Holy Communion we are again born in him and for him. So that those who receive Holy Communion can say really and truly, You are my Father and you are together with Christ, our Father who art in heaven. When we say them together tonight again, that doesn't mean we can say them together. And we can say with our own understanding, as a real echo to the infinite love of the Father for us. And what a great happiness it is that in Holy Communion to receive Him. I wanted, in the context of this celebration tonight, which finds our hearts so closely united, I just wanted to say a word of exclamation.

[240:36]

You realize that we are kind of told that we, as far as the community is concerned, we would love so much that everybody here present would receive the Body and Blood of the Savior. But, as you know, we haven't done it as yet. There are certain like nations, and I think there is also a certain true reasons for it, that where bigger congregational people is gathered together, certainly in communion, and that both species have certain difficulties. But we wanted, at least tonight, to this, the sisters who are here with us and celebrate Christmas with us, who certainly would, if they were at home, would have also this privilege of receiving other species that they also would do it here and therefore would immediately come forth after they come here.

[241:48]

The thing that the laity is not able to receive is to us is a womb. But we must also there see. And I think the whole history of the Council has shown that to us. That in the church, in the concrete circumstances of the church, we have to bring certain sacrifices, but they are not really in the service of humanity. They are not there, but they are really understood. They are not against humanity, but they are not in the spirit of humanity. We all can be sure that things will develop more. The sacraments and the celebration of remorse mean so much to us. We will go and we will develop the new regulations and conventions.

[242:55]

and they have to be worked out. If there are certain regulations still that make it impossible to give it a full expression, let us accept it. I would also ask all those who are here with us, our friends, not to feel as if they were excluded from something or as if the community while the priests here, around the altar, wanted to exclude them. Oh, imagine, for heaven's sake, there is no room for any such thing, really. In the church, also in our house, in the celebration of this midnight mass, in the security with our Lord Jesus Christ, this is more, so more, can we say, technical difficulties that we've had. But all those we have in the church is always towards them, you know, that what we receive is the risen Savior.

[244:00]

And the risen Savior is this body and the whole person of Christ that we receive. And that God so is, you could say, is true as it always was. In their book, it's not a matter of, to say, of defying anybody, of anything, but those who we cannot perceive make to it in this, that we, let us say, we cannot be washing out of it. And see, it's different with the Catholic Church. and other Christian churches and communities can be for us the concept of unity. It is a concept which is expressed and expresses itself in certain obedience to certain regulations. and that is in fact an enormously important element in the ecclesiastical life, more doubtful.

[245:06]

Here, in theory, it forces a heart to let us take that in the spirit of people, so that whilst it let us seize with the true thing, and that is the spirit, the common participation in the Son of God made man, whereas it made that for everybody. that no one is excluded and who includes also in this celebration tonight everybody who is here so that our, the kiss of peace that we shall give one another at the end down in the crypt is an expression of this hour. common love in which we are all Christians, children of Christ, children of the same heavenly Father. So let us celebrate this Christmas night in that spirit. Christ, who has been born, was condemned.

[246:07]

This Sunday Lent is always, you know, a time especially for us as a community to think of the beginnings. Our Lord took the three apostles by the side, held them apart, and he took them up the high mountain. And that is our aim also these days. Apart, but to our sin. Away, but to our sin. So I thought that would be a good thing. I was just saying a few things of the idea of the which is so close to us, and especially to monks, and also especially here in this community.

[247:27]

Then I would like to have a second conference on the topic of tradition, tradition in the Christian sense. And all that, you know, to gain a certain platform in order to tackle together to that certain practical aspects of the Adornamento as they come to us through the the constitutions of the consul, especially that of the religious side. So let us start now with this first thing. Of course, that cannot be done in these days. That would take a bit more time, especially in the last thing, because we know all the things that come into this field, especially not so the things of Roman religion, not things, but also works of our own in our structure and our life.

[248:32]

So many things cannot be done at once, but maybe this Lenten Seder is the right time to at least try. Tonight I just want to speak about the St. Adjornament, so to speak, on a natural level in society, especially in a secular society. One thing is Larry Lefkowitz, and I think that in a certain way also has repercussions. In our own position, our own attitude, these concepts of John Mint, being secular society, is the leadership of the intellect. The intellectual was maybe in the past the priest or the philosopher. Today one can say that he is under the leadership of the intellectual. And this is not only what was said, also this is not only today, this is not only a democratic, secular society, but it's already taken place where it was a fact.

[249:56]

Now it grew, even what can we say, that the court, of the king in its basic meaning. He was not only a representation of the power and might of the king, but also of wisdom. Therefore, the court was a cabinet. It was a council. Therefore, it was in some way a brain trust. What happened? And so, therefore, the acts, the function, you can see that guy, the second, no, Cicely, the first, as I recall, Modern secular honor was founded by the intellectual elite, or the people of great awareness of the times.

[251:02]

But later on too, for example, that's Louis XIV, let's say, at Versailles, Frederick of the Way. Why and when the king is not enough, what needs others? I don't get the word from France. [...] We have it in our time. I think one of the strong subjects, you know, a man like Roosevelt, for example, said they were willing, you know, to take the right of man into their confidence, so to speak, at least in order to use the same power as a stimulation and as a contact also with the

[252:07]

and to use their, say, their ideas in a certain way. all these things that throw light on certain things. Certainly there's also others, you know, for example, various examples of intellectuals, Erasmus of Rotterdam, or Leibniz of Han, or in the old times, the Sophisticists. Of course, with the Sophists, we already talked about the critical side, by Erasmus and Leibniz, where men are of the highest quality. No, you also need people like you, Bacon. So, the aforementioned of these, which were all so good, very often, they were active,

[253:09]

in politics. So then, in some ways, that's the notion of the intellectual. The intellectual is not identical with the scholar, because the scholar is interested simply in the thing and such, as in ourselves, as an absolute. It's an object in itself. Intellectual may be a scholar too. I mean, he often has to be in order to be an intellectual. But for the intellectual, it's more the connection, let us say, with the spirit of the age, with his own day, the time. The understanding of the, or like I say, characterizing the intellectual is the openness, the openness for the time in which he lives. He is wide awake, that means the answer.

[254:16]

Awareness, and he has a certain sensitivity for the needs of the individual. social needs and of his age. He realises what is waning, what has actualised. There are many scholars and so on who are waiting to learn the people and of course have lots of drawings, but They just don't know what really is, at this moment, what is actually needed. And for this, they are to contact all with the, say, the electricity of the time. That is, the intellectual has to have antennae. And these antennae are to be able to kind of perceive the waves.

[255:17]

parents are sensitive to the various currents. So the intellectual is interested in the problems of his age and with a kind of practical intent. He has the intention to move things ahead, to heal the kind of, if the wheels of history were maybe a rather little faster, for he is involved. Because he is that way, he has to have a certain individual. To a certain degree, he has to be an individual. But at the same time, interestingly also, it always is a member of a group, sometimes sociologically.

[256:20]

For example, in a court. In a court, a certain common or common ideas may become incorporated group as such. Or, for example, the direct reveal of the heads of the leading groups of what we call a party. So he is a member of the group. I often read this at a seminar, for example, on the university level. Oh, that's the sociological level, which the intellectual kind of affines his social structure. Maybe also to a great extent, the mutual adoration society. what provokes the others. But this mutual adoration is never very solid.

[257:21]

It's rather loose, because there is always a sense of critique, and of course there is a certain sensitivity in our soul for cognition, glory and so on. And then there might be, of course, there might be a common bond, but this common bond is usually that of the critique of the existent order. That is the common bond. Not very deep. Then there is also maybe a common bond, which is consistent. There's usually intellectual attention to what we call radical solutions. What's a radical solution? And in that way, he also may have a feeling for others who move with the same ground of the radicals, say, as an emphasis, as a general emphasis.

[258:22]

And that may lead, you know, also sociologically sometimes to certain organizations, as I said, for example, in the party. As far as colonialism goes, they are, you know, because they didn't know that the possibility had genius and went out, you know, systematic way in order that his ideas would be excused and would prevail and have absolute validity. in the clique or in the group, you know, that he then was creating this one. In France, for example, after the revolution, after the Ancien Regime was passed, then France became a place, a place where then what we call the tiers états, the bourgeois, then the intellectuals or the teachers,

[259:28]

And are they the lawyers, the teachers of the lawyers? Those two, and of course then the teacher, especially in the university, the university teacher, and then of course actually also the university student. So those are various, you know, sociological ways in which the intellectual character crystallizes. So where folk intellectual is, one can say, hey, I'm in trouble when I ask this book to be built upon, to build upon, one may say, perhaps an articulate, an articulate man who reflects about the content of his time. He feels, experiences the responsibility to improve the He cherishes thought values, known in his time, and what is obsolete, and what is overcoming, and he has an idea, a prospect in the future.

[260:40]

He looks forward to the things that should develop in the future. Therefore he is open that way. He is in his true form as intellectual. He is a man of hope. He is a man of foresight. He is apparently one who shows the way. So now the intellectual, of course, is in that way, one can say, very closely connected, you know, with his tongue. That is perhaps the characteristic thing. He has a certain attitude towards the past. He has a certain attitude towards the present, towards the future. And this outstanding cause, tendency, is the hope, the future, the seeing of new possibilities, and realizing, kind of have this sense, you know, the instinct,

[261:54]

that a new time, a new age is coming about, and that's therefore this new age opens to possibility. And in a positive way, we see here he tends, or he turns. Of course, here then, this one, somewhere also, the dangers of the situation become evident. The intellectual has a sensitivity to what we would call maybe the trends. The trends of the time. Trends, you know, the world as you know, indicates certain things. as the happenings are usually on the stock market. For example, there are certain trends that are developed also in other fields. For example, the fields of education, certain trends.

[262:58]

There is a trend, let us say now, to let the child do what the child wants. give free rein to the child. That is, it may be a training that takes possession of the thinking of society, the power of society. And there are other trends, for example, which are determined by needs, either true needs or imaginary needs. There is the, let's say, the population explosion naturally creates certain trends in thinking. For example, the problem of birth control. So it's always a trend, you know, in that way. It leaves something, and it intends, you know, towards another thing, towards a thing which is better suited to meet the emergencies or the needs of the circumstances.

[264:12]

as they didn't, they are therefore a trained researcher, you know, considered as progressing or carrying sometimes into the future. Now there is of course the difficulty which comes in, because we realise very well that the intellectual, in many words, is not necessarily but he is endangered by the, let us say to you, land in an attitude which takes the belated thing, the coming thing, in an uncritical way as the better thing. It is necessary as evidence that the flow of history has certainly We look at it, especially we look at it in perspective, in a lot of perspective, and this perspective of history and the flow of history, the whole development of the race, race of good and bad things, good and bad views, good and bad solutions.

[265:39]

Of course, not always at the moment. It's not evident. You can see that absolutely clearly. I have gone through this in very acute form in Germany. We all have passed the stage of nationalism. nationalism, and I was in school, nationalism was simply the faith, was simply the mission of mankind. And of course, nationalism in Europe, we know, definitely in favor of the European nation. And I'll state again, in favor of the two longer nations, which you know. It was taken for granted that it was actually a trend. A trend that determined the whole history of Europe in the 19th and in the 20th century up to the Second World War. In that way, National Socialism was the utter, you know, absolute consistency of such a trait.

[266:46]

And, of course, it developed all the, let's say, the qualities of a trait. It means of a thing that would just take possession of the individual and summon them and say, carry them away. Carry them away. So the next two days, still, you know, we are in circus situation. We are, as you know, the characteristic, one of the characteristic norms of modern society and Christianity, also in all our countries or continents, to say, religious attitudes, religious usages, and therefore, cultures based on common religious convictions. are rapidly decreasing in their influence, deteriorating in the whole they have.

[267:54]

And therefore, there is a new space, a certain vacuum is created. And this vacuum is being filled or invaded by the ideology. Ideologies of various kind, for example, And ideology, we call it, with National Socialism, Fascism, was a typical ideology. Or, in our days, of course, much more acute, you know, at this time, was Communism as an ideology. Ideologies have a certain climate. They create, you know, and they're also spread by, one can say in some way, by a process of contagion. Very often by a process of fascination. Always, easily, especially when it comes to ideologies, the strange...

[268:57]

Phenomenal, you know, of, for example, fanaticism, you know, they arise in a very similar way, which, for example, in the former age, religious convictions could result in fanaticism. Now, there is one element, of course, there is one danger for the intellect. Intellectual is the man, say, who is not only intellectual by way, by the way, capable, but who is, and that can be his characteristic note, he is involved, engaged in the time in which he lives. And I would say in his order, in a constructive way, to say in, as if John Mulder, so to speak, would have skinned himself, something good, something bad.

[270:08]

Bernhoff, of course, it brings him into the dangers, for example, that he may become a victim, easily a victim, of ideologies, traded ideologies. which present themselves, especially they present themselves as the kind of messianic God and therefore as the future, especially when they can point out to the deterioration or the disintegration, Social, philosophical, religious systems and communities, social groups are the other. Therefore, a rational mistake, that is, that creates the need, especially for the intellectual, because the intellectual wants to live a life that makes sense.

[271:21]

He is a man who is devoted to ideas, not in a merely theoretical way, but he is in effect. So he is predisposed to become a magic man. And therefore, as a missionary, he is, as I say, susceptible to the propaganda, no, actually the advertising power of new ideologies. What is, you can see there, that the critical thing that really is the important thing, the attitude of the intellectual, the critical point is, as I said, what is his basic attitude in which he meets, in which he meets, as I say, the trend, in which he meets the ideology.

[272:27]

in which he meets the new prospects, you know, that arise, does he meet them in, let us say, uncritical and the same framework in our basic attitude? That, I think, would be a great danger. If he would be, let us say, as a matter of fact, as a matter of basic attitude, Be convinced that the new thing is the good. That is, of course, as we know philosophically, that is a doctrine which has been proposed by Hegel. Hegel, of course, is at the root of so much of what I'm thinking. Hegel has the purpose to identify reason with what we call the zeitgeist.

[273:29]

Reason and the zeitgeist. Say, you know, what is, is reason. And all that is reasonable is reason. Then, of course, let's say, or at least just give that that kind of philosophical approach doesn't give any way, any possibility of the disgrace spiritual, the discernment of the spirit. If somebody accents that in a basic thing, either deliberately, as a disciple of Hegel, but only a few, or unconsciously, because he simply is carried to a general, or I generally say, optimistic attitude, or something like that, In itself, it's not bad. We say it presents a danger. If he is then basically favorable, he may lose his sense of pity.

[274:35]

And then he may be deceived. Just as the people who were 30 years ago have proclaimed, as 30 years ago, and he has to come now, but proclaimed, you know, of course, this is now the new, the thousandth year in a while. empire, thousand years. Therefore, anybody who does join in or jump on the bandwagon is not just a stupid man who doesn't know the science of the tongue. So then is it proven that is in many other things, you know, the invention is exposed very much to this danger because you realize that for any human individual which has a certain easiness to play more with ideas, who has a certain

[275:40]

adroits to handle things in conceptual categories and talk about them very easily and easily categorize and label things and then arrange things and judge things and all it was, of course, a great delight. is a way in which a man rejoices in his own modest way, in the common job of being the lord of creation. So therefore it is, you know, it therefore has a certain fascination and of course it is always satisfactory. It has a certain satisfaction. to be up to date. And it has even a greater satisfaction, you know, to be a little ahead of it.

[276:47]

So, and therefore, you know, that is, it's a daily. We have to see, because that danger is only the, let us say, the negative aspect or negative possibility of something which is in itself positive, in which God said, you know, God is an instrument of divine elegance and in the whole, say, of the ways of God. But the important thing is, of course, that we as Christians, you know, for us, History, in that way, is not simply a process in which, as Hayden puts it, in which reason realizes itself. But it is dominated by judgment. I mean, for us, the end of history is not the trial for progress.

[277:56]

But the end of this, too, is, first of all, the separation of the good and of the bad. And, of course, this mentality, like I say, this attitude of willingness to separate the good and the bad, that is, of course, the main function of the intellect. And the intellect should become an unpredictable servant of the latest things, of the newest things, then he would not make his contribution to the, and certainly not his contribution in the service of truth, in the service of justice, and I would also say not in the service of charity. Because always, you know, it works out today, you say, for parents, you know, bringing up children.

[279:01]

What is their function? To feel what the children want. Or is it guidance? If you walk, you do what other children want, that you don't die. In the end, you know, the very strange thing happens, that the children feel this lack, you know, of dying. And this is just an agent. against the very parents who, as I say, don't dare have the means or the inner willingness or the guts or whatever you want, you know, or program, really big that way, discern and introduce. Just listen. I mean, that's nowhere. Remember then, friends, tomorrow is God's holy rest for this.

[280:03]

You do enjoy God in his holy grace. And it continues now. I'm not sure which religious translation we need. Tomorrow, God makes man of one mind to dwell in a house. he shall give power and strength to his people. For God in his holy place, God who makes the solitary dwell at home, who is bringing prisoners out into our captivity and prosperity, Now these words of the psalm, just to say that I'm there, introduction in the context, you know, of the little 16th-century Solomon, who were since the prayer, the celebration, the manifestation, the offering, the manifestation, the power of God.

[281:20]

Let the righteous be glad and rejoice before God. Let's then be very joyful. O sing unto God and sing praise unto his name. Magnify him that rides upon the heavens as it were a calling home. Praise him in his name, Job, and rejoice in him. He is a father of the prophet, and he bears the cause of the wicked, even God in his holy habitation. The God of makes men to be of one mind in a house and a city. Now, we see there a really good line between the God of judgment, that is the God of famine, that's the God of victory, That is the one that writes upon the heavens, fields and rules, the universe.

[282:28]

And then, in contrast to, in the verse that we have seen in the beginning of the long smile, the God in his holy invitation. That means not the God, let us say, of the desert, the God who lies upon the heavens as it were a horse, but the God in his holy habitation, in his dwelling, the God who heals the fowler of the fowlers, and who is the admirer of the wind, God in his holy This God in his holy place makes the solitary living. So that is the God who we praise to God. And you can see why the way that that is. And for us, it's a tremendous importance, especially for our hearts, for our soul.

[283:35]

We are committed, I say committed, through baptism, to the Word of the Incarnate, and the Word of the Incarnate, to step beyond the God who is in his holy foundation, who became the Father of the world, and who is the Advocate of the world. Isn't he the born, unequaled, birth of God made man, who stated that he would not leave us hopeless? That he is in his heart, and that he is in us, and we are in him. And that he would die for us. And that it would then bring all those who are scattered abroad together into one.

[284:37]

That is the God of this holy nation. The Word of God, the temple of the Holy Spirit, sacred humanity. The Word of God said, The cross is the altar. In this home we have a new creature, his temple. And there he brings together, gathers together into one those who are asked to come to God. He makes the solitary live at home. And he is, he is, and that is the being that I think also of the cross and joy. He, God, in his holy invitation, Jesus Christ, the Son of God, the one who died for us, that we may live in him, he gives us a home. Without him, we are scattered.

[285:40]

Through him, we are gathered together. Even if we did that in our own time. So that is so important, I think, for the right concept of our community life. Because it is this God, it is only our intention to be as light and as Christian, serve in this very special way. To ask the ears of the leaders as the Son of God made man, as the one who offered himself in obedience, and then who then gave us access to our Father as children, children of the Father's mercy, and he who by this all-centennial light But let us keep dancing while God in his holy place, God in Jerusalem,

[286:49]

It was the God to whom the Jews, three times a year, they had to leave their houses and they went up to Jerusalem, to this holy place, in order to clear before his face. They cleared the prayers of the orphans and of the widows. That is, there where his eye and the ear of his nose were, and there where he lay healed. So this God is then the God of our community, of our community life, his place. Now if we think in our own modest time and these days, we realize that this is our constant endeavor, and that is what we are always working for.

[288:05]

That we would be warm, but warm in Jesus Christ. That we realize that only the God in His Holy Grace He is the one to whom we have to turn, to whom we talk, whose place we have to appear, that the community life which we lead may really be community life in Christ. That is the important basic idea of our monastic company. We are born what we are born. through life and in life. Now there are, and we realize that often in our own life, there are actually obstacles and hindrances. Always there comes, in one way or the other, human tendencies and our human ego, their revolt,

[289:17]

or that in one way or the other models up the community life. Constantly our human desire filters into this life and this unity in Christ. And so they like to want to model where in this one of the deep where we are manage God in his holy place. He is the one who makes the solid earth dwell in unity and dwell in harmony. Where this idea of unity is put before us, let us remember that this is unity in Jesus Christ and not to be inhuman desires. I say that, and it's a thing that is very important, that's called life. Just in these last days, myself, I'm reading a book by Dietrich Bonhoeffer, wouldn't you all remember?

[290:28]

This book is entitled Life to Give. Now, you realize that actually we want to do that, but it is a Lutheran, and he is almost, I would say, a member of that, because a confessing church, that means that, how to call it, the rest of the, Our Lutheran Church at U.A., the time our high saints would not abate their enemies to walk out, but would be united in this Confessing Church that refused to be at work with the wise bishop that Sir Hitler had installed as the official head of the Protestant Church in Germany.

[291:31]

So he is, dear brother, he is wonderful, but he is uncompromising. Luther, we see his confessing church, that was what his name, confessing church, means. The full acceptance of the ascending Lutheran creed that we are saved by faith alone. and therefore that our salvation is in Jesus Christ alone. Now what we know when we realize that there are certain aspects which to us and in the light of Catholic tradition and Catholic teaching which are lordsided and which don't do justice to the whole of reality, of redemption.

[292:33]

But still I think that we have a lot to learn, because while we as Catholics, as the name suggests, always try to keep, to ask God, still just in trying to do this, we also may be in the danger to glide off and to flip on into our own kind of war-style approaches. And it is important, I think, that what we will do in this collection makes sense with the book Life Together. Two points that I want us to bring before you tonight and which you may consider or consider and that is the danger which always rises on the fact that community life actually is community life among the human beings and therefore it's always a danger of losing this

[293:48]

or this is capable of being lived in Christ, that that may be weakened or distorted by other kinds of human additions and human distortions. The warm word that he very clearly and strongly writes down is this. First, that Christian community in Christ is He puts it this way, not a dream, but it is a reality. Not a dream, but a reality. And I could let that contain to us the very important message. We realize that in those who come, for example, new to our community, in order to live community life, Christian community life, are still there by those upon whom I was there.

[294:53]

With idealism, come there with their dream, come there with an expectation, and then make these expectations the norm, the norm of their judging. And then, finally, the... danger arises, then they lose the reality of Christian community life. Every girl is a dreamer. And every tourist of Mexico. And the guy has to take this to extend his wish to a dreamer. of only realizing the living self, but also the power of the living, the very you, which accepts this dream. And with this dream, naturally, there is also that soul. There is then the urge that this dream may fulfill, not only by itself, but also by others.

[296:02]

And then, of course, with this drop, Realizing the dream comes then also by the ways that is always the case in these human affairs. The judgment, the one who has his dreams, judges. He judges the way, he judges the community, the calling and the reasoning. And when he judges, he naturally happens again in the nature of human affairs. He starts to complain. He now complains about the work that he may complain to others. He may complain to God about these illusions that he may have. I think it's very important, what Pope Francis said in the book of Proverbs, that we, as a lot of society, that we rely on every Christian community of work, that we rely on the steps.

[297:12]

So, if we should do it, it's not merely reality in Jesus Christ. That the reality in Jesus Christ may be a completely different. The ultimate may be even in the necessity and need of development. That these dreams and ideals will be shattered to some extent. Shattered so that this shatter of our own personal dreams, then the reality Maybe they're not sure what we are, but in reality it's faith. And then in reality, we, in the Spirit of God, may be given to us and given to us, come to us. The essential thing in Christian community, if we realize that God in His holy place is the foundation of all Christians,

[298:18]

And therefore, Christian community is not a matter of our own dreams, is not a matter of our own programs, it is not a matter of our own resources and capabilities to fulfill it, but it is something that is basically asking, established in the Father, in Jesus Christ, God in his own image. That formation, Christian unity, as a reality, as a divine reality, has in your ears as we say, he is built in heaven. His foundations are in heaven, as we say. That means they are all on the earth somewhere. We are all in it. The heavenly Jerusalem is not like the Tower of Babel. That is being built from below, but it is the city that descends from it.

[299:21]

That is the tremendous, you know, difference. And that is what we have to realize. And therefore, so often, we make, we have this, and go through this experience. And that is a thought which I think very, very keeping on it. Christian community is really something that is being given to us from day to day, from minute to minute. It is therefore Christian community matter which is being received. So that reaction, the greatest reaction to Christian community is the status giving of a recipient, but not so the talent of the dreamer. And that is, of course, from day to day. And we have to realize that it is in the nature of man that in order to get through our dreams and wake up, it is necessary for us that we are rewarded with humble and humble realities and things.

[300:33]

Only in this way, and dying in this way, we are really capable of rising into the fullness of Christian community as a Christian community built in the power of a resurrection. So that therefore also our mutual relation as brethren in Christ's community is determined not by the gifts they bring, the capacities, the capabilities they have, the way that they look, the way they act, the way they are gifted in this way or that way, but by our relationship with Christ. Because in this community, as a Christian community, is based on what Christ has done. What Christ has done. And what he has done with us, with ourselves. So it is therefore the end of our mutual relation.

[301:37]

Do you not think that we are related to another thing? Because all this faith can see what Christ is doing in the world. If they hear me, it usually does not respond to any kind of human wish-dreaming. Because always dreaming always leads into the land of perfection, into the land of what we are, into the land of what we are. But the reality of it leads us into the reality of God's mercy. There he is, a brother who sinned. What does it mean? Is that an occasion to be scandalized? Or is it an occasion to say that, oh, what, that here the field of forgiveness is opened up, that the field of mercy is opened up?

[302:43]

And in some way, I am part of this, that this, together with this one, whether I am in need of salvation, and I realize that I am in need of salvation. so that interiorly we all then turn to the God of mercy, to the one who dwells in his holy place as the father of the fatherless and as the advocate of the widows. Then there is the other point that Bonhoeffer makes, and that is that Christian community Now here, of course, in this field, it's evident, too, that there is a certain divine and one-sided approach to the mode of salvation, what we call typically Lutheran.

[303:54]

But at the same time, too, I thought we should take the message, should learn that that is the meaning of this whole ecumenical movement. We don't immediately that we are not ready to sanction, but that we are ready to listen, even in exaggeration, maybe used by others. May be used by God and has to be used by God because of our own evil and sensitivity. Because maybe our own ears, they are not ready to hear. So something drastic has to be done. Some exaggeration, some trumpet call has to hit our ears so that in that way a certain reality, neglected by us, may enter into our motorists. It will haunt you. So it is this that the Christian community has worked on this second voyage.

[305:03]

You see, he is still Jewish. Now that he describes the spiritual reality, and I went to them, to Jews just by reading some of the things that he says about him, he concentrates the contrast of what he means this difference between a spiritual reality and a human reality. The spiritual reality is really in Jesus Christ, in the Word and in the power of Christ, the grace of Christ. The human reality is a reality of psychological which is something that we can observe in our own, in our workings. And he makes there the following point. He said, perhaps the contrast between spiritual and human reality can be made most clear in the following observation.

[306:05]

Within the spiritual community, there is never the way that it were in the immediate, immediate, relationship from one to another. Whereas human community expresses a profound element of human desire for community and means for immediate contact with other human souls, just as in flesh there is the urge for physical merger with other flesh. Such desire of the human soul seeks a concrete fusion of all kinds of stuff, whether this occurs in the union of love or what is our power-centering, in the forcing of another person into what's beyond our power. Here it is where the humanly strong person is in his depth,

[307:12]

Securing for himself, we are awaiting the Lord over the sphere of the world. Here, human times suggest that bodies are in living. And in the elite community of souls, we have reflected the distorted image of everything that is collaterally and solidly peculiar to community, many through Christ. That is, therefore, to him, the, let's say, essential characteristic of pure community. That is, in that way, not naturally immediate, but it is always meeting. It is always, in other words, in Christ. It is not meeting from one human soul to the other, but it is for a meeting, a mutual meeting, in Christ, in this mutual meeting in Christ, because it says Christ stands between me and others.

[308:23]

I therefore dare not desire direct fellowship with you, as only Christ can speak to me in such a way that I may be saved. And so others too had been slaved only by Christ in sin. This means that I was released, the other person, from every attempt of mine to regulate, coerce, and dominate him with my love. The other person needs to retain his independence of me. to be loved for what we give, as one for whom Christ became man and God and was given, for whom Christ brought forgiveness of sins and eternal life. Because Christ has loved sin, acted decisively for my brother, before I could begin to act, I must give him this freedom to be Christ's.

[309:38]

I must meet him only as the person that he already is in Christ's heart. This is the meaning of the proposition that we can meet others only through the mediation of Christ. Human love always constructs its own image of the universe, of what it is and what it should be. It takes the life of the other person into its own hands. The Spirit will now recognize the true image of the other person, which he has received from Jesus Christ. The image that Jesus Christ has seen in the mortal and has stand upon our way. Fearful spiritual love, whom's it said, in that everything that's said exists and done, command is quiet.

[310:44]

It will not seek to move others by harmful personal or direct influence, by impure interference in the life of another. It will not take pleasure in pious human fervor and excitement, If you rather meet the other person with the clear word of God, and if you may interlock the animal with this one for a long time, we too will meet again in order that Christ will appear. I will respect, it will respect the line that has been drawn between him and us by Christ. and we find full fellowship within in the Christ who belong by ourselves together. Human life lives by uncontrolled and uncontrollable God desires.

[311:47]

Spiritual life lives in the clear line of service, all of that by truth. Human love produces human subjection, dependence, constraint. Spiritual love creates freedom of breath and trust. Human love creates uphouse power. Spiritual love creates the truths that were in the gift. in a court that God's would build in the plain and small and sunshine of God's outdoors. So true. So the message we're granting, which we can make our own, may be given to all as beautiful work that God in his holy place, God of the farms, and the God of the people,

[312:48]

The guard brings the solitary into, walk into, to the home, who gathers together those who have been scattered. The door into the open house where the spirit of the risen Savior reigns and enables us through the ignorance of so many to prize the glory of God and to live in selfless love for all. Thank you. It's a joy of occasion to be with you tonight, in the presence of those of the York Albright Group, sisters and daughters, Christ, David, home for this weekend.

[313:57]

and the meeting of, the room and the meeting of the Monarchs and the Augustus, an opportunity for us to think in a more general way about the How about the meaning and the essence of the root of the community? General meaning of Christian, community of Christian, fandom. We live in the age of the Vatican Council and we all realize that the main question which is When, shall we say, the ventilator's layer comes to life, which begins to become a really dynamic factor in the life of the Christians, is the meaning of the church and of the living church, a living community.

[315:16]

The active participation is being emphasised. of the priesthood of the laity. In other words, the logic of the horizontal, the importance of active witness to the importance of the presence of the Christian as a root to the world. as well as make their lives, their existence relative in these our days. All those are questions, and naturally they are also questions for our operate groups. They help us, ourselves, actually, about the meaning, about the way in which operate groups, for example, function. Is the Ogilvy the meaning of Ogilvy, who just to wait for the once-in-a-month conference on the part of one of the blocs of the year, who, when Coghs have it, delivers a talk?

[316:33]

Or is it more than that? It is more of a spontaneous, active, constipation. We want to leave the form of need. Now, really here, being here together, there are needs of course for these, our brothers and sisters in college. Being here, being together here is a coming home, coming home spiritually. The world looks at it as a whole, it appears as a public thing, as something that expands its extent of all the world. And that is why, just this week, the visit of the Holy Father in New York becomes the passion of millions of people in this event.

[317:47]

That is something which touches and which becomes real in public. And in a sense, which one has known up to now, yes, the tremendous importance of what we call the means of communication in our lives. But we have to, because we have to remember, and I think we all know it, that the public audience, the expansion, the vastness of it is one thing. And it is certainly, it has this impressive, it has a valueless character. Nevertheless, you also realize that this vast world of publicity

[318:49]

that we can establish them easily in our threads. It is possible only and is based, in fact, on the various centers where people gather together in the intimacy of what we call really the family. Family is the human room. which corresponds to our inner side. The world of wisdom nowadays may be a stunning fact, but it always also has something that just goes beyond our comprehension. You come to certainly every field. The human mind comes to a certain measure, to a certain sufficient, certain enough, where it can be difficult to pass.

[320:07]

Man has a certain size. And he has this desire especially where his interior life is concerned. He can be overwhelmed by really public demonstration. But that is never in such need as to say expression of his own inner depth. Speak of a will, I saw in that time, in some way is reaching people into the dim distance of otherness. Man's group, the man's size group is the family. The family that we feel with, the life in the heart of the individual. The lyric word we consider to say has been for the basic form of the human community, God says, the family.

[321:14]

Now in our life as Christians, this family, I think, is conquering in various forms. One form is the parish. We know that already today, but of course in the empirical reality of it are difficulties again, you know, concerning the size of the parish and the lack of stability. The lack of the possibility of taking rooms. All that belongs to the family belongs to the home. I say the parish is wonderful because the parish is essentially enabled Christian neighbor, Christian neighbors. And then we have the natural, the Christian family, father, mother, and children, the Pope. And then we have a third, that is the monastic family.

[322:18]

Perhaps, you know, we as nuns, especially as Benedictines, for the rule of St. Benedict, they are so deeply conscious that this rule of St. Benedict is how to establish this Christian family in the actual movement of the Holy Spirit so that the whole pattern of life corresponds in some way is measured determined by and by the actual influence of the Holy Spirit. We are told that this corresponds so deeply to the nature of them. I was glad I rejoiced when I was told, let us go to the house of the Lord. What kind of joy is that? That is the joy of the human heart, that it renews its love for the Lord.

[323:27]

And that is, in the realm of the chosen people, is the cause of the world. the ten large ones at his door. There God has put his heart. There are his arms. And there he hears the voice of his children at his family meeting. So in spiritual day, the two of us take now the celebration of the Bible. And we start the verse with these words of the introvert. I am the salvation of the king. I am the salvation of the king. Because what is this joy that man, it is what I, a member of the family, feels when he goes to the temple, the household. It's the joy because there are two elements.

[324:30]

Not as the majestic one, but as the Father. And that is as the salvation of his people. So his joy is the joy of his salvation. What is salvation? Beginning people. Living in the abundance of life. That is what constitutes salvation. And therefore, that, in that way, our verse, you know, this one, tomorrow, starts, I am the salvation of the people. Now, you know very well that this word perceives in Christianity a very special, I am the salvation of the people. You see, this is a specific meaning by which And this is, I am the salvation of my people, is a person. A human, divine person of our Lord Jesus Christ, of the Son of God.

[325:32]

In the income, unity of human divination, The whole of the divine person of God, Jesus Christ, thanks the salvation of God and the salvation of the people. Or as we say, the God and man, the God-woman. So it is that we know that in Christianity, the whole teaching of Christianity is this. It is important, essential. I'm going to say whole teaching. Whole teaching. A teaching that establishes whole. The peace of mind of men in the hearts of men. That the Father has saved his own people. to become man, to identify himself with man, and even down into the depth of sin, take him upon his shoulders, carry him as a burden, actually as a burden.

[326:47]

So that identification would be God and his burden, Absolutely right. We need knowledge. That makes, that is what, glorious, and that is the essential basis, actually, of the crisis of humanity now. But we also realize that that is so important, and that is something that we learn more and more and deeper in these days, through accounts, all things, with this, through the movements, the living, participation, what I'm talking about, all these things. What do we learn? that in the community of a family, of which God is the Father, for a divine family, as every human, really personal human, is possible only on a mutual basis.

[327:58]

It has to be an extra. It is on one side God gives it, And we see that clearly. He giveth himself in the Incarnation. He giveth himself on his death on the cross. He giveth himself day by day in the Sacrament. And there's a giving of himself in the Sacrament. It says, we in the beginning of stealing. That is why we accept his foot. was drawn, of course, based here on this idea of what we call transubstantiation. Some people, whose name goes with it, we have fixed our attention to what is made of it, and it's the subsistence of this world. And that means real absolute identification.

[329:00]

The presence, what we call real presence. Object, real presence. And it's one thing, see, that is the giving. But the important thing is also that this giving is self-giving of God in Christ. Down to the death of God, absolutely the same. Ends in the communication of Holy Spirit. The death of Christ ends in the resurrection. He was given, you know, for our sin. And rose for justification. And means the resurrection is communication of Holy Spirit. Exaltations and exaltations. And it is life. And it is spontaneity of life. And it is the Holy Spirit which constitutes of a new strategy.

[330:05]

The possibility and reality of the exchange. And that is the reason why I write in the Old Testament. It is clearly here. And what is this newcomer? I shall give it my spirit, and he shall wind his law into power, and I will be their world, and they will be my people. So that's that new direct. Even Christianity, one sees clearly and understands that God wants to establish He himself has established a community, a church, of which he himself is the actual substance. And naturally also, the answer must be on the level of a person.

[331:11]

On the level, therefore, of a divine person. So that is something for all Christian community is essential. And we know that in every Christian community, may it be the monastery, may it be the opening, may it be the camp, that the essence of this community is sharing in the life of God. Then, I must argue also clearly, that our life must correspond to the nature of the divine person. That those two, father and children, live as if they are on the same level. That constitutes our freedom. It is the Holy Spirit that in that way makes us, as we say that in the Marks of Revelation, subliminally makes us do in freedom God's work. That is the mutuality to do in freedom God's work.

[332:13]

And that is, that's, if, for example, if you read, you know, just this morning, you know, I was reading a little, the, uh, the Bible, this is not the, uh, the Bible, and who, there is said, for example, I am the people of salvation, says the Lord. If they cry to me for anything in nature, I will hear them, and I will be their God forever. And then he said the way he did it. He struck the rocks in the desert and made them drink from the bottomless soil. But, and there comes the flow, they added yet more sin against him. They broke the most high limit. He weighed manna on them for food. He came in the bread of heaven. But they sinned more and they did not have bread in his world.

[333:21]

This community can't exist. God doesn't care. If the people in the opposite of God does not respond to the same, If not in some way, they are equal of the voice and heart of the Father. That, in my mind, is the meaning that I was going to ask. Of course, it simply indicates, you know, in the extreme case, the extreme situation, either the Father, the King, you know, inviting to go round to the wedding, And there they are always. He kept calling everyone. And then there's the man without who made God. And it's the man who simply has intentional into this. There is God with his love for us. And we saw his love for us does not get the man who didn't put the weight down and on to appreciate what he's given to

[334:31]

And he doesn't care to give the answer which goes up to the Lord. What we call thanksgiving. He doesn't do it. And therefore, no communion is possible. Then it's very important, you see, in the epistle too. The Epistle says that the essence of our community of God is that we put on Christ. Now one couldn't make it more evident that the essence of Christian community is sharing, as it were, in the nature of God. Constructed in another way. But of course, in an upright example, the Apostle says therefore, lie. Lying doesn't fit. Why? Because lying is not a response to truth. And God is truth.

[335:34]

Or the other one that the apostle mentions in the epistle is anger. Anger is not inherent in the kingdom of God. Why? Because it's thy work. It is therefore against God. God says sin against all these things. So we must see that, you know, very clearly, that the nature of the living Christian community grows, first of all, out of faith, because it is by faith that Christ lives in our hearts. The nature of the Christian community on our part grows out of love. But as the Constitution of the Church of Vatican Council says so very true, the law with which Christ bought us, that is what we call the divine order.

[336:37]

And that constitutes us on the level of the same level where the mutual exchange is possible. The level for the Holy Spirit. And in this way, that's the way the Christian group lives. And that is what also, in the actual living of the group, we must always consider. Yes, active participation, but active participation for what? Not, of course, out of any kind of, for example, down to the human desire, in some way to excel, in some way to leave a mark, something like that. But, of course, active part of the foundation, but on the level of God, not simply on the level of man, active part of the foundation in the Holy Spirit,

[337:40]

And then, of course, therefore, too, wherever a group was, every group should become active, but not simply of human dynasties, not sort of the only kind of unleashing of human energy. but supernaturally in that way, out of the Holy Spirit. That is what constitutes the language value. There is only the Holy Spirit where we, God is our own and we are his people. And therefore also the meaning of this subliminal is in that way to remember that it's that our relation with God And we establish only this way that we enter into the mind of our own God. And then we require in Christ to make this mind our own.

[338:44]

And say, in the Holy Spirit. And therefore, where does this whole communication come to be? It's said more again also in the Constitution of the Church, it's quoted clearly, this communication Simply, the covenant is in prayer. In prayer, the two things. In prayer, our mind becomes and is identified with the mind of our Heavenly Father. In thanksgiving and in the sacrifice. In prayer and the sacrifice. Therefore, in courage, the end is given, the highest, the darkest, the identification. That is the beautiful part. So, for example, in the future, one of the group, for example, we and I say, this is communion with the Heavenly Father.

[339:47]

You will be the celebration of the Holy Mass, of the Holy Sacrament. So let us do that and we must know that any personal relationship on the level of God as it were, in Christianity, must be something where our exchange or our response Because thought is true, but the flower keeps her. And that is possible only in the spirit, neither in life nor in act. Let us pray. I shall say goodbye to that. So, you know, for me, the main reason I want to talk to you tonight is just to help a little in the two women, what is so necessary, especially for those who are beginners in the monastic life, but for the advanced

[341:11]

Two good times. We are to penetrate through the external things. In some way external things, the formality of worship as we have it in mass is a hill. In many ways it is a hill. If these formalities are understood, Seeing is a question of the spirit. Chant and exhale is a formality. It has to be done right. And it expresses joy. It expresses love. Love to seeing is up to those who love. as St.

[342:13]

Augustine said. So it's something that can help. But at the same time, you also have Alice's problem. Right away comes the problem of the Gregorian child. And there comes the problem of modern music. And then comes the Gregorian child, and then comes And there is a little community like this who worked here the course of this year, tribes who were adapted to growing in medicine. We have our ups and downs and doings. We don't know if it's the right thing. Then when we come and we start to intro it in that way, you know, in some way or another way, in danger of getting stuck in the formality. Some people don't sit in the interval quite right.

[343:14]

And so the singing, which is the means of expression, can become an obstacle. So what I think is always necessary in every celebration, especially in the celebration of man and world, you know, here in the community, that what Jung wants is kind of get through the formalities, get through the formalities. See, and you know this tonight, when we are sitting here together, we are not uncomfortable about formalities. We are not in the stage. We are simply, we can't sit down, we can't just think, meditate, contemplate. And then one thing that is so important, I think, if we right away, if we tackle to more wisdom, and we see right away in the intro, what I just, the words I just read, if you

[344:22]

want to mark iniquity, if you are out to mark sins, you always hear, you know, the famous, I don't know if you've ever assisted it, but the famous scene in the Meistersinger for Nuremberg. Have you ever? Big, strong, you know. And there's Balto from the Vogelwalle. And there's Beckmesser, he is to judge this. And then he sings Walcott just out of his arms. And Beckmesser has said this thing, another sin. Again at this stage, you know. In other words, you get this, it's kind of on there. Think of it on there. It looks so mugged. You see, each day is one in a whole city. He's shopping to find every fort he can and mark it.

[345:29]

That is the attitude of government. If you want to mark cities, what would be our fate? Where would we be? You must understand, I think, God, One thing that you immediately see that the intro and this intro is absolutely limited. It leads you, it confronts you immediately with the most important thing in your life. Confrontation with God. Confrontation with God. That's intro. What do we do? We come in, we are confronted with God. Altar is a symbol of God. The cross is a symbol of God. We call any uncle of God. There is an encounter between the two. And that must be, that must be a lie upon it. And then you must see this encounter in the special hope that is given to it through the ecclesiastical year in which we live.

[346:41]

You see, I read in order to, trying to help, you know, looking for help to get my thoughts to get, I looked in the, I think they call it the Bible, the Bible. And in this Bible, I read about this and that. As they were heading, you see, was civic duties. Pay your taxes. That's the approach to a mass. This mass wants to teach us to be good citizens. You see, that hook, [...] hook. The Spirit is the power of confrontation with God.

[347:48]

The Spirit is fullness of plan. The Spirit is life and it's real and speaks of it. That means in fullness of decision, I mean really question, or let us say, you know, Drawing into question our existence, our very existence. It's a matter of to be or not to be. And the mass itself begins with this. It's at the end of the ecclesiastical year that you realize that this end of the ecclesiastical year, what is it? It's a preparation for, because it's in some way, it's a climax. It's a finale in that sense. You know, when a few or something comes to the end, you know, then

[348:54]

Get stronger and stronger and stronger and you get more and more wound up, you know. The last, the last, you know, of some troopers, you know. And that is judgment. That is the last day. That's the last day. So we are now, we are kind of, that's what the church is doing these weeks, you know. The leaves are all down. Well, it's evident, you know, that it's over. The Indian summer has really expired. I mean, today was still a little, you know, a nice little thing. But we know, you know, that that isn't just a little, you know, that's just a little, how does one call it? How does one say? You know, it's just a little. Mm-hmm. I mean, that's a little bit quiet before the storm. You know what I mean? It's just a little. A little Gnarrn sighted, you see. The last little Gnarrn sighted.

[349:59]

The moment, you know, before the one who is condemned to death, you know, is brought to the scaffold, he still gets a meal. That's the last. So this here... On a day like this, we have this myriad of things in our windows. It's hopeless. We are faced with winter, but there is still this little thing. And so here in the past, we are in this past. in these areas, you know, where the Jews always call me, and I think so good, you know, this is the time where the year breathes its last breath. It's a good expression. Breathes its last breath. It is, it's, it's running out. Years running out.

[351:01]

Now, this running out and this, the year of breathing its last breath, is something that echoes in our home, in ourselves. That is something we are involved in. Because we as mortal beings, as human beings, we know what that is, you know. At least we have a kind of inkling to breathe one's last breath. We know that. We know also that has a very important part in our life. I'll break this one's last breath. So therefore, that is the situations. That's the general situation in which we live. And it's a serious one. It's not something we play about. It's a serious thing. If one is faced with death, What is the meaning of life? What have I done with my life?

[352:05]

All these are serious questions, good questions, deep questions. Questions that put us on the spot. And so it is. That is the situation which we are. It's a real existential situation. We are dancing somewhere on the edge of the night. And therefore, in this, you know, therefore the confrontation with God during this year has a special character. The feast, you know, the commemoration of our souls, too, we might say. Or say the night, the two, I would say the two sides of the coin. But I mean, so therefore, in that context, we must encounter.

[353:07]

And the mass in itself, as you know very well, no, it's not ritual. It is, as I say, it's a form, yes. What can we do? A community cannot live without form. But what the inner, what is the inner life? It's church life. It's confrontation with God. And, of course, the enormous amount depends on, in this confrontation with God, depends then on the right word. What do you say to God at that critical moment when you meet him and you meet him for church? You have had that in your own experience. I mean, as you go to, you want to be, now maybe I'm just not right, you know, not enough in the picture. But if one, for example, speaks suddenly to the Holy Father, my God, I have to pray that one says the right thing.

[354:12]

You see? Or if you go, you know, it's like an exam when you face it. Right? Aren't you happy? The right word. Everything depends on the right word. If you want to go and you want to get a stipendium for studying and you meet the man who has the thing on the purse, you have to say the right word. And that is it. We know that's it. It's a tremendous waste. Much depends on it. Therefore, everybody, and in this mass, and tomorrow, there's something. And it's good or two for those of our friends who are on the retreat. This mass is confrontation with God. In judgment. It's a critical scene.

[355:12]

And therefore, we begin it, you know, with this. And again, I want to tell you that, see, it is not the case that every mass now starts, you know, on a genuinely high note. And so often I must call the attention of people to that because so many people think, They cannot pray as long as they are not carried by a whole wave of enthusiasm. And therefore they wait for that wave of enthusiasm. And what then? Therefore here you can see that. From the depth I cry to you. Lord, hear my voice. From the depth. Now isn't that our usual situation? Everybody, I mean, we are, in some way, as Christians, I can say, it's a wonderful thing, we are the same, but we are in the lurch.

[356:27]

That is, and then that we must experience. We must know that. It's real life. Therefore, we start out of the depth. We don't wait for the height. We don't wait for the jubilus of enthusiasm. We start working about it. And if we put some special clothing on on Sunday morning and so on, that's the outside. We don't change our clothing either. So we may be down in the depths, you know, also under the brightest glow. So therefore, from the depth, I'm trying to If you want to mark sin, how good are they? How good are they to you? And that is our situation.

[357:27]

And the answer to that natural problem here is the mass itself. We find another one. We must take that as the parallel to the Troy. You know, every mass has two beginnings, the Mass of the Faithful, as we call the Mass of the Cataclysm, as we call the Liturgy of the Word, as I say today, and the Mass of the Faithful, or the Liturgy of the Second. And the Mass of the Faithful starts with the operative. And in the operative, they have Esther. And Esther, the representative of her whole people, In a very critical situation, facing the king. And he is oriental despot. You never knew. You never knew before. So it's a risk. And that is the situation. And in this situation, she plays.

[358:30]

And we, of course, we identify ourselves. That's the meaning. We met in Labiro-Novo. Thou who rulest above all power, and give a good word in my power, that my word may be pleasing in the sight of the prince. See? That's what you all want to do. You see, if you face the rector of the university, or if you face the pope, or if you face the judge, a well-pleasing word in my mouth. And what is that pleasing word? What is it? That pleasing word, you know, before God, is not, oh God, look here, now, I did the best I could. I mean, I supported the church, you know, I paid my church, so I have a place.

[359:32]

go to my neighbors and everything was in order, I didn't steal, you know, and so on. Is that the pleasing word? No, it isn't. Hey, I just wanted to say it in a way. But if you shall remember at night my enemies, I hear you out of the depth of my heart. That is the pleasing word. Why is it? Because The mass is not in that way, you know, just a kind of sweet, you know, reward for the good job or something like that. You know, it is of a religion, what we call it, people say religion, you know. Our religion is not that way. It is not simply the religion of, in order to say, the good citizen. the one who through life, or the kind of ideal that, let us say, a man like Benjamin Trout put before us, who would not say too much, not speak a lie, why?

[360:43]

Because it takes away your credit. People, things like that. Be honest. Why? Because it's the best and creditable situation. Not that, that isn't. Christianity is something of a real, this is not bourgeois in any way. Absolutely not. It's something completely beyond respect. You know, it's murder, it's murder. And as if we really gave it and helpless. That's that. Helpless. Facing then who? Yeah. I'm glad I think we've done that, haven't we? No, they didn't. I feel clear about the other way of writing, you know. With the crucifix, you know, look at two people. sears the other side and it looks like a snake or something.

[361:43]

That would make meaning too, but more difficult to grasp. But the crucifix, you know, especially that in the crucifix up there where the Lord really looks like the God's pool. God's pool. As if one who simply is there and gives himself. And gives himself, what does he give? In some way, he gives, you know, us in our guilt and in our debt. That's what he gives us. But in the Holy Spirit, and therefore in a redeeming way, that means in the spirit of absolute love, In the love of depth. Not the heights. Not the love of the accomplishment. But the love of depth.

[362:43]

Of the helplessness of God's poor. And that is healing for us. What is really in this Mass also. One can say celebrate. Now the pain of dreams. We haven't got that. But I mean, at least, you know, one of these curious truths. Through the formality in your very center of existence, then you find that you are kind of in the right mood for this. If you are on that level, then you find this, you find God. And in the epistle, St. Paul, in what situation? Facing the church. Facing the church. A beautiful epistle to the Philippians, which he writes, facing the church.

[363:46]

Hence, the D is the day of Christ, constantly, before his eyes. but this day of Christ as a source of joy. Why? Because of this, what he says, God is my witness of my love for you all in the balance of mercy of Jesus Christ. That's the spirit. That is our security. That's the security of death. And then the gospel, too, of course, there you find our Lord, and then you come, what do you find in him? You see, two before churches. They are the Pharisees and the Herosians, all nicely arranged, you know, between the two is a priori. Oops. And there's the famous question about, now, would you give taxes to Caesar?

[364:50]

It's a terribly difficult question. But he simply answers in this way, give to Caesar what's Caesar's. Say, leave him with his dirt, and give to God what is God's. And that means your soul.

[365:08]

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